SUBSCRIBE

how to

Wicca 101

PostalPagan March, 2010

Round in a Circle

One of the most difficult concepts for me to understand when I was new to Wicca was the casting of a circle.  Most religions have a designated place, usually a building, set aside for worship, but we have the ability to create our own.  Some books tell you to cast a circle and how to do it, but do not always explain how to move the necessary energy.  Some Wiccans don’t cast a circle and still have meaningful rituals and effective magick.  Like many other elements of our practice, there are aspects that are standard and those that reflect personal tastes and spiritual path.  Let’s put aside any confusion and look at what a circle is, how it is set up and taken down and what it does.

A circle is a magickal space created by the witch or coven in which ritual takes place.  By this act, we are effectively erecting our own sanctuary and taking it down when we are finished.  We start fresh every time, yet as with other workings, there is a residual energy left which can enhance future workings.  A circle is more properly a sphere or bubble.  When created, it touches the ground or floor in a circle but the web of its energy arcs above us like a dome.  It is also a place where we can meet the gods and goddesses and other magickal beings.  It is said to be a place out of space and time.  By that, I do not mean that it is some kind of fourth dimension, but it is a place where we leave our worries and mundane life at the door, instead concentrating on our spiritual life and being at ease.  It is a sort of transparent curtain; marking off a place for ritual, but not cutting us off from  the world.  The physical process of creating the circle shifts our mood into our working so that we mentally and emotionally put behind the day to day routine and stress, giving us a break and enabling us to better focus on what we are doing in the circle.

In late night B horror movies as well as old artwork of witches and wizards, we see circles painted on the floor, often surrounded by astrological symbols or containing a pentagram.  I have never heard a reliable account of this happening, nor has anyone with whom I have spoken.  Perhaps this has been done in film and art to provide a physical representation of the circle so that the viewer can see it or maybe it is just one of those things like the pointed hat that is associated with witches in the popular imagination.  1

Stone circles are found at widely separated locations.  Whether they were meant for astronomical observations or religious purposes, they have been found in the UK, Ireland, France, the American west, western Africa and Turkey.  In this spirit, some modern Pagans have erected stone circles as ritual and meeting areas. 2 3

The casting of a circle follows a sequence of events, although there is room, as with many things in Wicca, for individual variations.  First, the area is cleansed to remove negativity.  This is traditionally done by adding salt to water and sprinkling around to incorporate the elements of water and earth, then passing around burning incense which incorporates the elements of fire and air.  It is certainly acceptable to pass each element around the area separately.  Also, a besom can be used to sweep the ritual area at this time, keeping the bristles just above the floor.

When projecting the energy to create the circle, it is important to ground and center.  If you are just using your personal energy, it will be draining on you.  You become aware of your own energy and pull it compactly around you (center), then send down roots into the earth, finding energy there and pulling it up inside you (grounding).  I would recommend finding information on this to better understand it, then practicing just grounding and centering until you can do it easily.  It is necessary to move energy through you to create the circle.  Most witches do this by starting at a certain point, usually north or east, then walking around the path that is to be the perimeter of the circle in a clockwise (deosil) direction while sending energy out through their athame or hand to form the bubble.  Some walk the circle once, while others do it three times, once each for the Lady, Lord and the All.  If you do not have an athame, holding your hand with your third, fourth fingers and thumb on your palm, like the Boy Scout salute, works just fine.  If you cannot walk the circle, it is possible, although taking more concentration, to cast the circle moving the athame above your head in a circle, projecting the energy out to the desired location or forming it as a bubble inside you, then expanding it out until it reaches the desired size.  It is important to feel the energy and “see” the circle.  In a group situation, especially when there are enough people to form a human circle in the area, it is also possible to cast a circle “hand to hand”.

Once the circle is formed, it is best not to cross it, because this can weaken and disrupt it.  If you must leave the circle or let someone inside, the usual method is to cut an arc, like unzipping a tent flap, with your athame, then reversing the direction to close the opening.  4  It is best to check that everything you need for ritual is within the area of the circle before anything starts.  If you touch the circle with your hand, you may feel tingling or warmth.

Once the casting is complete, it is time to call beings to your circle.  Normally, something corresponding to each element is called to each quarter to guard the circle.  This can be the guardians of the watchtowers, who personify each element, fae representing each element, or the energy of the elements themselves.  Some witches also draw an invoking pentagram in the air at each quarter at this time.  There are plenty of different chants for this which can be found online or in books, or you can write your own.  Then, you call any other beings you wish to include which are not deities.  Finally, you call the Lady and Lord and any particular deities you wish to invite to your circle.  Once this is complete, continue with your act of magick, celebration, divination or whatever else you have planned.

When your working is over, it is preferable to take down the circle.  This is done as a mirror image of the steps involved in erecting it, except that you do not do a cleansing and it will probably go faster, as the mind can come out of an altered state quicker than it can go into one.  First, you thank the Lady and Lord, then any other beings you have invited, and finally dismiss the elements in the reverse of the order in which you called them.  Some Wiccans say, “Go if you must, stay if you will,” at this point, but that leaves the door open for them to stay around which can make you feel unbalanced, ungrounded or cause magickal mischief.  If you drew invoking pentagrams, draw banishing ones at this time.  Earlier, you invited “guests” to your “party”, now is the time to let them know it is over and thank them for coming.

Some feel that simply ending the ritual or walking through the circle, takes it down, but usually it is done as a conscious step.  Traditionally, this is done by walking the circle in a counter-clockwise direction (widdershins) holding out your athame and drawing the energy of the circle back through you, returning it to the ground.  It is important at this time, to remain grounded and centered in order for the energy to flow properly.  In her book The Elements of Ritual, Deborah Lipp makes an argument that taking down the circle in a widdershins motion is disruptive and irreverent, so it should (in her opinion) be done deosil.  5  If you created the circle by expanding it outward from you like blowing a bubble, logically you would take it down by drawing it back into you.  Once the circle is gone, ground any excess magickal energy within you, then pull up the roots you put down earlier or else you may feel spacey, unusually bouncy or like you have had too much coffee.  I speak from experience here.  Again, I would urge you to do research into finding or writing appropriate words for these actions.

Since there are witches, especially of the non-Wiccan variety, who do not use circles, you may be wondering why you should go through the work of casting then taking down one.  A circle serves a multitude of functions namely:  altered consciousness, temple/sacred space, protection, magickal filter, power concentrator (cauldron for energy), place between the worlds, representation of the cyclical nature of the universe, redefining reality in space and time, crucible and catalyst for change, and an extension of your personal aura.  6  I have conducted ritual and performed magick, especially that of a folk variety without casting a circle, but find that it is more fulfilling and usually more effective when I do so.  The steps, both words and actions involved, build up to a spiritual experience and have a familiar feel when done repeatedly, much as a Catholic following the stations of the cross or praying the rosary.  May your circles be your groves and temples where you meet the gods, find peace, energy and inspiration in this place that is not a place in the time that is not a time.

1   Magic Circle  http://en.wikipedia.org/wiki/Magic_circle

2   Rending the Veil, Circles of Stone and Dancing Rings http://www.rendingtheveil.com/the-magic-circle/

3   Stone Circle  http://en.wikipedia.org/wiki/Stone_circle

4   Circle Casting 1: Cutting a Doorway  http://www.controverscial.com/Circle%20Casting%201.htm

5   The Elements of Ritual, Deborah Lipp, Llewellyn, 2003, pg 244

6   What is a Magick Circle?  http://www.thewhitegoddess.co.uk/an_introduction_to_paganism/what_is_a_magic_circle.asp

Tags: ,

Wicca 101

PostalPagan February, 2010

Altared States

Last month, I wrote about tools for magick and referred to them as props in a play.  In a similar way, an altar is the stage.  On the surface, an altar may appear to be nothing more than a place to leave your tools and photos of them may look to you like something from an antique shop.  As with tools, there are reasons to have an altar as well as a system behind their use and arrangement.

The basic reason for an altar is to have a location to place your tools in a functional way.  Secondly, it also serves as a place of focus, a trigger for the emotional state for ritual, a way to honor deities and ancestors as well as an expression of both your individuality and magickal path.  Over time, with repeated use, it will become a place of power; the physical focus of your magick and ritual.

There are no hard and fast rules regarding the size, shape or placement of an altar.  It does need to be large enough to accommodate tools and other items you would normally use such as representations of deity, candles and possibly your book of shadows without being cluttered.  I would recommend at least 30 inches across.  An inexpensive solution is the three legged assemble it yourself accent table.  I have used surfaces that were round, oval and rectangular.  Some magickal practitioners advocate facing an altar to the east to face the rising sun or moon or the north because they begin casting a circle in that direction, but unless you have a reason to do otherwise, placing it in the middle of the space available leaves enough room to easily walk around it to cast and take down the circle.

While it is beneficial to have an altar that can be left set up on a permanent basis, this may not be possible due to space limitations as well as privacy.  It’s wonderful to have a room dedicated to your craft, with a spacious permanent altar, boxes of supplies and books within easy reach, but for most of us, that is not feasible.  Those with small homes or large families usually find it more practical to set up an altar only when needed.  If you are in the broom closet with those with whom you live or have someone in your household, especially parents, who forbid you to have a permanent altar, it is necessary to take it down as soon as you are done with it.  However, it may be possible to leave a partial altar on a dresser or shelf in the form of candles, incense, crystals, shells, feathers and figurines that would not attract attention such as a dragon, fairy or Kwan Yin.  A storage tote or foot locker can serve dual purpose as a storage place for your tools and supplies as well as an altar.  Another solution would be to use an outdoor location such as a stump or large flat rock, which gives the added benefit of proximity to nature, but the inability to leave it as a permanent set up, with the exception of garden statuary or a wind chime, even if space or privacy are not issues.

For eleven years, I practiced Wicca with a wife who at first did not know of my beliefs, then frowned upon them when I came out to her.  I kept my tools and altar cloth in a bag, setting up on an outside glass table when weather permitted and on the kitchen table when it did not, always in secret.  Once this marriage fell apart, I continued to use the same locations, even though secrecy was no longer an issue, especially when I fell in love with a woman, now my wife, who shares my beliefs.  After I moved into my current home, I was able to have a permanent altar on the top of a no longer used entertainment center in the basement.  Last year, I was over a thousand miles away vacationing at the home of a relative when he had a crisis needing magickal help in the form of protection and banishing a bad spirit.  I was able to help using supplies at hand and a makeshift altar on a card table that consisted of two white candles, one black candle, a clear quartz crystal and a depiction of the Morrighan as well as a poem to Her.  Sometimes necessity requires “making do” under the circumstances, but I believe that it helped to be able to connect magickally to my altar back home.

Once you have decided upon your altar, you should cleanse and consecrate it before use.  Information on this can easily be found online or in basic books.  The first item to place upon it is a cloth to decorate it and protect the surface from candle wax and spills.  Some Wiccans use a second cloth of a color or pattern which signifies the sabbat or type of magick being performed.  There are two systems for placement of tools.  One assigns some tools to the God to be placed on the right, namely:  athame, wand, incense, and boline, while those associated with the Goddess including:  chalice, cauldron, pentacle and bell are set up on the left. 1  The other distributes tools and items among the five directions/elements so that the pentacle (altar tile) goes in the north (earth), incense and wand in the east (air), athame in the south (fire), chalice in the west (water) and deity representation in the center (spirit).  2  Although a besom is associated with air, all but the smallest are more practical leaned against the altar.  Any physical representations of the elements such as salt, rock, feather or shell would then be located in the corresponding section.  Some Wiccans place candles only in the south to represent fire, while some put them in the middle for central illumination or to honor the Lady and Lord with a silver and gold candle respectively, and others feel that an appropriately colored candle in each quarter honors the elements.  Use your own judgment, but remember fire safety by always using candleholders, snuffing candles before leaving the area and making sure that nothing else touches the flame, including your sleeve.

Depending on your path, there may be other items on your altar such as a scorge (Gardernian) or hex sign (Braucherie).  Traditionally, the book of shadows occupies a place at least during ritual, but if space is a concern, memorize what you are going to say or have brief notes.  I’ve found that the less I look down at something written, the smoother the ritual flows and the more power in my words.  Any items used during magick such a herbs, poppets, cords, photos, etc should be on the altar during ritual and can be left for a while afterwards if it does not have to be taken down.  You may have a temporary second altar for a specific purpose such as remembering your ancestors at Samhain or showcasing fruits and vegetables of the harvest at Mabon.   Avoid clutter as it makes it difficult to reach and use items, interferes with the flow of magick, as well as showing a lack of discipline and seriousness (OK, we don’t have to be serious all the time) regarding your practice.   3  Like your tools, your altar will change over time, but it should always be a place that speaks to you and helps to put you in the mindset for magick and ritual.  You can find examples online and in books, but remember that it is your altar and as such is a reflection of your beliefs, practices and tastes.  4

1  The Wiccan Altar  http://blessedbe.sugarbane.com/altar.htm

2  What Goes on a Wiccan Altar   http://www.wicca-spirituality.com/wiccan_altar.html

3   How to Set Up Your Wiccan Altar for the First Time

http://ezinearticles.com/?How-to-Set-Up-Your-Wiccan-Altar-For-the-First-Time&id=1971127

4   Altar and Tools   http://webspace.webring.com/people/nt/the_spiral_oak/altarandtools.html

Tags: ,

Meandering through the Past

Kerry Morgan August, 2009

Tools of the Trad, The Wand

Back say in the 1600’s those who practiced witchcraft didn’t have the local metaphysical shop to run down to for purchasing their needs. The tools of the trade, were found in the way they were first intended, first by need, then by intuition.

Often a practitioner could be found walking amongst the trees of a forest, just enjoying the sun filtering it’s way through the leaves above. Maybe the witch is thinking about how lonely they feel. Maybe the thoughts running through their minds were about how to heal a particularly bad cold, or some other need stealing their attention.

Often these thoughts would guide them directly to the object which would fulfill their need or desire. We will begin this series on The Tools of the Trade with Wands in the “Olden Days”.

As said practitioner walked through that forest, their sight might be drawn to a stick laying on the forest floor. This witch, would not break off a piece of a living tree unless their intuition guided them to do so. If that were the case, the witch would quiet their mind, lay their palms against the roughened skin of the tree, and ask the spirit living within the tree, if they might remove the branch.

The same would occur for a stick laying on the ground. Before just removing it from the forest floor, the witch would offer a prayer and ask the Earth and forest if they might take the stick. If they felt within themselves, that it would be okay to take the stick, they would do so, and usually offer something in return to thank the spirit of the tree or the Earth.

Even today, with metaphysical and Craft stores popping up not only in the local neighborhood, but online as well, we can still use this tired and true method to find our own wands. Take that walk out into a local forest. Feel the trees, the sun, and the Earth underneath you. Listen for any feelings or even voices that might be guiding to in one particular direction or another. See what you can find, offer thanks, and cherish what the Earth has given.

Tags: , ,

Crafting a Wand

Administrator August, 2009

Wands

One of the most rewarding things you can do is
make your own magickal tools which you use.
Your own personal energy begins to be imbued with your
own personal energy as soon as you start making it.
And making a wand is a pretty simple thing to do if you
are handy with glue and have a bit of imagination.

Choose a length of wood (remember to ask the tree if you
want to cut a branch… and listen for the answer!)
The traditional length for a wand it the length from your
elbow to the tip of your middle finger, but you can make it
any size that feels comfortable.
During this stage remember how you will be using it and
choose a size that won’t be cumbersome.
Different trees have different magickal correspondences,
so you might like to look these up and choose an appropriate
wood. As always though go with your personal feelings.
Some examples are apple for love magick, elder for fairie
magick, oak for nature magick or willow for general magick.

You will probably want a crystal point for the tip, which you
can buy fairly cheaply from your local metaphysical shop.
These also have correspondences, so either look these up and
choose an appropriate one, or select one that you are drawn to.
To fix your crystal to the wand gouge a bit of wood out of the
tip of the wand to help hold the crystal. Glue with high temp
hot glue gun or a strong hold glue then let set.

Now use glue on bottom sides of crystal and top inch or
so of wood. Wrap a little bit of the crystal and a section
of the wood with leather strips, cord or embroidery thread
in a color that goes with the purpose of the wand. This helps
to secure the crystal. Now wrap the base end of the wand by
gluing wood and wrapping with leather or yarn to make a hand hold.
Use the same color as on top and cover about 4 inches.
(You might like to practice wraping the leather or yarn
around the wood before you glue it.)

You may decorate the shaft of the wand with symbols that
relate to the purpose of the wand, such as runes and other
symbols that have meaning for you. You can use a knife,
water proof marker, paint, woodburning tool, etc. You could
decorate the end of the top yarn with gemstone beads,
metalbeads, wood beads and tip it with feathers if you like.
Use your imagination when it comes to your decorations.
After all it is your wand.

Cleanse and consecrate as with any tool.

Tags: , , ,

Runic Divination

Michele Burke July, 2009

Lesson 1 and 2 Cumulative Test

Well it has come time for the first cumulative test. This test will be a review of the first two lessons.

1. How does the (Elder) Futhark get its name?

2. What are the three standard divisions of the runes known as?

3. What is the equation for the creation of the universe?

4. Which modern letters does the Elder Futhark lack?

5. With which season is the Berkana (Beorc) rune associated?

6. What are the three standard divisions of the runes known as?

7. Who governs the section of the runes associated with forces beyond human influence and understanding?

8. Which rune governs the Christmas/Yule half month period?

9. What are the three standard divisions of the runes known as?

10. Name two runes suggesting affliction and suffering which are found side by side

11. Which two runes do some authors feel should have their positions transposed?

After taking the cumulative test copy and paste your answers to the questions into a word doc. Or directly to the body of the email and email them directly to ma at Micheleb@paganPages.org for grading. Upon completion of this course students will receive a certificate of completion of the Runic.

Coming in the Month of August

We will be studying the art of using runes as a tool for divination.

Bountiful Blessings

Instructor: Michele Burke

Tags: , , , , , ,

New To the Craft

Witch1979 June, 2009

The Magic of Herbs

There has always been a natural association between the Craft and herbal work.  Before the advent of modern medicine, it was typically the village wisewoman or midwife whom people consulted when they were in need of cures for their ailments.  Witches learned the properties of the plants growing in their environments and put them to good use.  Brews and potions were used to extract the essence of each herb for consumption, while poultices could be created to apply to wounds or rashes.  Many modern Wiccans and witches draw on this tradition in their own practice, as a more earth-centered alternative to pharmaceuticals.

Of course as a magical tradition the Craft sees more in herbs than just their medicinal qualities.  The choosing of herbs for spells and magical work is based on the idea of “vibrational resonance.”  Most systems of magical correspondences are derived from similar theories.  Basically, all matter is acknowledged to vibrate at a particular rate specific to its composition.  An amethyst crystal would vibrate at a different frequency than, say, the petals of a sunflower.  If it seems strange to think of inanimate objects as vibrating, consider the amazing properties of quartz which allow it to be used as a time-keeping device in modern-day watches.  While unseen by our basic senses, the effects are indeed visible.  Resonance is the principle of harmony between different substances.  If two separate objects vibrate in a harmonious pattern, they can then be brought together to amplify their effects.  This is the basis of using certain stones, herbs, colors etc. when designing a spell.  If the different elements vibrate at similar rates, they enhance the working.  To use herbs in magic, one typically uses the dried or fresh forms to be burned with incense or within the cauldron.  Bundles of sage are one example and are burned to purify sacred space.  Small sachets can also be made to carry herbs with you for a specific purpose, much like a talisman.  There are many published books listing the properties of various herbs and to what purposes they are best suited.  My particular favorite is Cunningham’s Encyclopedia of Magical Herbs.  These are wonderful guides, but it’s important not to discount one’s own intuition in choosing herbs for your purpose too.  After all, if it doesn’t feel right for what you are doing, you will just be working against your own intent.

Learning the uses of every herb out there could fill a lifetime.  Though it can seem tempting to skip the reading and dive right in, it is important to learn about each herb you use thoroughly before doing so.  This is especially so if you plan to use any herb medicinally.  “Natural” does not equal “harmless” as the existence of countless poisonous and toxic plants demonstrates.  A smart witch researches the herbs s/he plans to use and knows how to identify the plant, what parts are to be used, what it is suited for, and what it is not suited for.  A medical professional or licensed herbalist should be consulted if taking herbs internally to avoid interactions with medication.  Wicca calls for the utmost respect of Mother Earth and for all of nature, which includes our own bodies.  Learning the proper use of herbs in both healing and magic is a wonderful way to honor that commitment.

Journal for the Month of May:

Beltane was a wonderful day!  I had the opportunity to attend a local festival held in the park, complete with May Pole dances and a potluck feast!  I think I’m starting to feel less like an outsider as I attend public events.  When I’m at home reading I feel like I am only scratching the surface of the knowledge available, and that everyone else must be light years ahead of me.  But we all have to start somewhere, and it’s not like it’s a race.  Plus it’s hard to feel unwelcome when everyone I’ve met in a public setting is so open and friendly!  I think maybe we all share a sigh of relief knowing we are in a place with like-minded folks and we don’t have to put up the walls that we may have to in our daily lives.

I made the discovery of a Wiccan congregation in my area.  They offer classes and I’m seriously thinking of attending some to meet more folks.  I still plan to remain a solitary in practice if only because to me my spiritual and religious ideas are a very personal matter and I don’t necessarily think I want to pursue them with a group.  It’s hard to explain, but when I attune with the God or Goddess, I want it to be just me and them.  I want to talk to, study with, and meet others on these paths, but I think I’ll always practice on my own.  It’s all a personal choice and we all have different paths to walk in order to grow as we need to.

Until next month, blessed be! )O(

Tags: ,

Role of a Mentor

David J Mehling May, 2009

The Accidental Teacher

After I wrote the last column, dreaming of a day when I could teach someone as I have been taught, it occurred to me that I have already done that.  I may not have conducted a class, lead a group or mentored someone, but I still have had teaching moments in which I helped another Pagan on their path or explained something about our ways to non Pagans.  On many occasions I have been an accidental teacher.

Soon after I started on this path, I noticed that some dictionaries included the word “devil” or “evil spirits” in their definition of the word witch.  I wrote to an organization called Pagan Educational Network when I found out they had embarked on a project to provide publishers of dictionaries and encyclopedias with accurate information on the meaning of the words “witch” and “Pagan”.  Even though they wrote back that the project had ended, I joined the group because they were involved in addressing misinformation.  This was the beginning of several years of me writing letters.

My pet project was the depiction of witches in the media. I would watch the TV listing and pore through magazines and newspapers for anything about witches, real or fictional.  At that time, witches were a popular theme in entertainment and we saw Sabrina and Charmed on TV and The Craft and Practical Magic at the movies.  (1) If a depiction struck me as particularly good or bad, I would write a letter praising, critiquing, or correcting depending on the situation.  The same reaction applied to news stories.  I was particularly pleased with a TV segment from Toledo where a high priestess talked about a dispute with neighbors over a backyard fire pit then answered questions from callers and an article in the Toledo Blade about two Pagan groups in nearby Ottawa County.  Someone from the Blade called to thank me for my comments and asked if I wanted my letter published as a letter to the editor.  Hopefully letters such as this encouraged the media to report on and depict us fairly and accurately.  Despite the growing acceptance of our ways, their were negative depictions.

I would of course point out the error of those who claimed we worshipped Satan or performed blood sacrifices.  I saw an article in a newspaper from Mississippi that matter of factly talked about African based Paganism, but next to it was an article that condemned Wicca as Satanic.  Undoubtedly the worst news story was in a weekly newspaper in suburban Toledo that used one of those “satanic cult experts” who Kerr Cuhulain used to write about in his column Exposing The Lies on www.witchvox.com as its source for information on Paganism.  It depicted our faith as a haven for psychotic teens bent on violence and destroying society.  I laughed at a quote from this supposed expert, “One minute they are rolling around on the ground naked, the next they are trying to kill someone,”  because a few weeks earlier on the spur of the moment during a late night Mabon ritual, I removed my clothes and lay skyclad on the dewy grass.  Killing someone was the last thing on my mind as I experienced spiritual bliss.  The letters I wrote to attack such lies at least let those responsible know we would not take it in silence.  I wrote to Pagan Educational Network as well so they could include my efforts in their newsletter so hopefully I inspired other Pagans.

I saw every letter I wrote as a learning experience both for the recipient and myself.  Also, I could be a voice for change.  Back in 1998, Camel cigarettes ran a magazine ad depicting three women around a table casting a revenge spell on the ex-boyfriend of one of them, with a poppet used as a pincushion and several books lying around, with the titles of two of them, both Pagan books, at least partially visible.  (2) I wrote a letter of protest joining about 5000 other Pagans which resulted in letters of apology from the company and the ad being pulled after only two weeks.  After a few years though, I became tired of letter writing and when I wrote to Nintendo complaining about a wicked witch in the game Banjo Kazooie, I knew I was taking this too seriously.  Who among us does not delight in the over the top portrayal of the Wicked Witch of the West by Margaret Hamilton in the Wizard of Oz?

Not all my letters were concerning entertainment and news.  Before I had internet access, I wanted to communicate with other Pagans in other places, so I did it the old fashioned way, exchanging handwritten letters with pen pals.  I placed an ad in Circle Network News (now Circle Magazine) describing what areas interested me at the time.  I received almost a dozen responses, replying to every one.  Most never wrote me back, but I corresponded with three of them for a while.  As with each Pagan friendship, it was both a matter of teaching and learning.

There was a woman in Mississippi who went by the name Silver with whom I exchanged letters with ideas and stories of experiences for about a year.  I don’t remember much of what we talked about but she told me that when she used internet access at the local library, she was told that Pagan websites were inappropriate.  I encouraged her to find another way, and she was able to go to an Atheist friend’s home to use his computer.  The longest running pen pal was Deb from Virginia with whom I corresponded for about two years.  Besides exchanging ideas, we also taped Pagan music for each other, introducing each other to new bands.  Kurt was a Californian with whom I exchanged letters for about a year and a half.  When I met him, he was in prison, so I heard firsthand the difficulties that Pagan prisoners face trying to hold ritual, celebrate sabbats, obtain books, tools and supplies and receive visits from high priests.  A lot of people are wary of contact with prisoners, but my experience was rewarding and he was eager to learn and make a fresh start in life.  Just to be safe, I used a PO box, but I did that with all my pen pals.  The last time he wrote me, he was on parole in a halfway house and excited about the future.  We had intelligent discussions and I want to share an excerpt from a letter I wrote him.

“Your letter raised some interesting points and certainly has me thinking.  One of the challenging things about being Pagan is that it requires one to think and examine personal beliefs in the light of reality and experience, rather than memorize the “party line”.  The points you touch upon remind me of those who ponder what relevance a “fertility religion” can have in a day when family planning is the norm.  The problem lies in a literal definition of the concepts of harvest and fertility.  As you explained, in the past, a sufficient harvest was essential to the survival of the tribe, as well as having children and both farm and hunted animals having young.  No amount of technology will ever negate the fact that we still depend on the Earth for survival and what we do to the Earth eventually returns to us.  In 1988, we saw crops wither and die in the fields when it didn’t rain for about ten weeks and a few years ago, fields along Lake Erie and the nearby Sandusky River were flooded by sudden heavy rains.  While it is true that nobody starved because of these events, as would have happened in the past, Mother Nature will always have the last word.  It could even be argued that the marinas, resorts, condos, and Cedar Point amusement park in this area are dependant on a good annual “crop” of tourists.”

I have sadly forgotten what I discussed with Pagans I met via the mail or online, but I remember one well.  Deb from Tennessee posted a message on a board saying that she had been told that a witch had to buy all their magickal tools before attempting ritual and spend a lot on them.  She was asking if this was true.  I posted a reply that this was not true as it was not necessary to have all tools up front and the price had nothing to do with their effectiveness.  My chalice was a glass goblet I bought one Yuletide at a fast food restaurant for 99 cents, my wand a stick from my yard, and I had several items that I found or had been given to me.  I summed it up by saying,  “Your tools are merely the means, props as it were; the magick is in you, not them.”  She thanked me for my help and we have remained in contact, although infrequently now, ever since.  She returned the favor by offering my son and I advice when he informed me he was gay, as she is a lesbian.  She also gave me a shoulder to cry on when my son passed away and when my first marriage fell apart.  Pay attention in your day to day life and I bet that you too will find that you are an accidental teacher.

Footnotes

(1) Rhymes With Rich http://www.ew.com/ew/article/0,,285482,00.html

(2) Pagan Passion http://www.metroactive.com/papers/metro/09.03.98/pagans-9835.html

Tags: , , , ,

Light Inside the Darkness: Musings on Meditation and Energy Work

Luke Samuel May, 2009

The Cave

Lie down and close your eyes, relax your muscles and pay attention the colors behind your eyes. Feel yourself drifting down, down, as if you were a gentle leaf falling from a tree. See the leaf in your mind’s eye, follow it to the ground and realize you’re standing in forest, slowly walking a worn path through the trees, a gentle breeze ruffling your hair. A tall mountain looms in the distance. As you walk, you realize you’re heading for a clearing near the base of the mountain. You step out of the forest and a summer sun, bright and warm, lights up your face and chest. You stop for a moment to bask in the golden-white light, allowing it to sink into your body like a liquid stream of bright energy. You stay there until you’re entire body feels relaxed and calm, tingling with warmth.

Eventually, step forward towards the mountain. As you draw close, you see a cave opening in the side. A hooded figure steps out of the darkness, moves aside and bows to you as greeting royalty. You greet the guardian in any manner you feel appropriate and enter the cave. The guardian steps in front of the entrance to ensure nothing enters without your permission. The cave is dim, but not dark; small crystals in the cave wall emit a soft light, revealing carved steps leading down into the earth. The air is cool, but you still have the warmth of the sun inside you. Step down, down, down, deeper and deeper into the cave, the stairs leading you away from the light and further into the safe recesses of your own mind. After a while, the stairwell opens up into a large, underground cavern. The cavern is dark except for a small lava pit in the back that keeps the cave warm.

You move to the center of the cave and sit with your back to the lava, warming your spine. You feel safe and relaxed here in this place, a sanctuary for you and you alone. You can sit here and meditate, chant positive affirmations ala “The Secret”, or just sit and think undisturbed. When you’re ready, open your eyes, secure in the knowledge that your cave will always be there. All you have to do is close your eyes and imagine yourself there.

Interpretation

The Cave is a shamanistic exercise that lays the groundwork for all kinds of interesting meditations and techniques. There is a more complete version in Chapter 5 of “Path Notes of an American Ninja Master” by Glenn Morris and tons of variations in “Secrets of Shamanism” by Jose Stevens. In many esoteric traditions one must fill themselves with light before moving into the shadows, for the true secrets of power lie in the darkness. In modern psychology that might refer to dealing with Carl Jung’s “shadow” self that lies in the unconscious mind and contains the aspects of ourselves we normally repress. The Cave represents a possible way to deal with those repressed aspects safely. One can imagine all kinds of caverns branching off the main one where one can work through negative emotions safely. Dr. Morris utilizes a method that branches off different caves that represent the various chakras. Some people report being able to speak to dead friends and relatives in their caves, indicating that the subconscious mind plugs into the collective unconscious (or the astral plane in esoteric terms) in ways we’re only beginning to understand.

Tags: ,

New to the Craft

Witch1979 May, 2009

Concepts of Deity

As mentioned last month, divinity can often be a touchy subject.  Ask ten different people what their definition of the divine is and you are likely to get ten different answers.  Is there a God?  Is there a Goddess?  If so what are they like?  Every soul will ask these questions in their lifetime and either accept established doctrine or come to their own conclusions.  Spiritual growth is our quest for understanding of that which is greater than ourselves. And while we may arrive at ideas which are universal, the journey is, by necessity, personal.

Wicca is not a religion that promotes dogma or rigid notions on what deity is or is not.  Instead it offers a general framework of thought that most Wiccans share, but which is by no means written in stone.  Like any pagan path, the Craft embraces diversity.  The most fundamental concept is that of immanence.  In contrast to the monotheistic faiths, Wiccans do not consider their gods or goddesses to be “out there” somewhere.  Rather they are here, in the most immediate sense, and in all things including ourselves.  Transcendent deity is the common idea of a powerful figure in the clouds far removed and above humankind.  Immanent deity is also powerful, but it is not separate.  This is difficult to truly grasp because it is beyond the intellect alone.  One analogy is just as all cells of your body are part of you, we are all part of the divine.  Or to state it another way, we each have an inner God, Goddess, or Higher Self within us upon which we can call because we are part of the whole.  Deity is part of nature, or rather is nature, and as natural beings we are constantly in communion with it if we accept that it is so.

The next basic concept of Wiccan deity is that it is dual: there is a God and a Goddess.  There is wide variation and emphasis within the traditions here, but the basic model is that of complementary forces whose combination produces life as we know it.  Remembering that these are immanent forces, the God and Goddess are not a superhuman man and woman.  We may personify them as such in order to relate to them, but when we speak of Wiccan deities they are first and foremost the most primal of forces in nature.  Their interaction is necessary for life, time, and growth.  Without the light of the sun or the rain from the sky (the God) the seeds of the earth (the Goddess) would lie dormant and sterile.  Though we say God and Goddess there is no gender bias between them.  It would be just as accurate to envision deity as twins of the same sex, as many cultures have done, and arrive at the same ideas.  The important point is that they are dual in order to express their interaction.

Beyond the two teachings of immanence and duality there may be little in common for divinities between individuals in the Craft.  Everyone will attune to these greater forces in their own way and this is as it should be.  Many if not most Wiccans find that they connect with the pantheons of a particular culture.  The God and Goddess are seen as universal deities that can be personified and related to more easily as a particular god or goddess from ancient myth.   For instance, groups with a British Traditional focus may invoke the names of Aradia and Cernunnos.  Classical pantheons may choose Diana and Pan, or Demeter and Dionysus.  The list is endless.  It can also vary with the intent of a particular ritual or magical working.  Perhaps I may call on the Goddess as Brigid at the Imbolc sabbat, but as Venus if I am in need of a love spell.  All of these gods and goddesses are faces of the larger deity they personify and none are incorrect.  Meditation upon the greater forces of God and Goddess is the surest way to find your own connection and know what works for you.

Besides calling on specific deities it is also popular in Wicca to represent the deities according to the archetypes of the Horned God and Triple Goddess.  Both of these motifs were common in ancient mythologies as expressions of fertility and immortality, survival and continuation of life being vital preoccupations.  The Horned God rules the wild forests and the animals therein.  He is the king of all noble beasts who is born at midwinter of the Goddess, grows to maturity to become her partner/consort, and gives his life in the autumn so that life may continue.  His cycle follows the solar cycles and the harvest, and he is reborn each year as the child conceived by his union with the Goddess.  The Triple Goddess reflects the threefold face of maiden-mother-crone, also reflected in the lunar cycles/phases.  The Goddess does not die each year as does the God, but instead shows these aspects in turn as part of the yearly cycle.  She is the maiden in spring, the mother after her union with the God going into the summer, and the crone in the waning months of autumn.   As he is reborn she is also renewed and they are young together once again in the new year.  These patterns are mythological expressions of the cycles of nature that we experience, and their popularity in Wicca is understandable given that they aid us in our attunement with them.

Knowledge of the divine is a goal of any religion.  Wicca may acknowledge deity as an immanent duality, but that cannot answer the question of what the experience of divinity is.  If my deity is immanent, is it a force outside of me or just a higher part of me?  Does calling on the divine entail reaching outside to the universe or within myself?  Are their gods/goddesses/angels/fairies/etc in the world or are they my projections?  I make no claim to have any answers to these questions as I am still seeking answers myself.  And I have a feeling that the answers I arrive at can be different from yours, and we can both be right.  To a certain extent it doesn’t really matter.  Whether the forces we work with in Wicca are inside us or out in the world, we have the ability to harness them for ours and other’s betterment.  In that sense the God and Goddess are most definitely “real” because we can see their effects every day.  I like to think of them as forces I may never comprehend, but that I can work with when in need and learn from at all times.  My Goddess is not above me in judgment, but I sit at her feet in deference as a student to a wise teacher who would seek to learn great wisdom.  May she grant me the understanding that I may prove a worthy pupil.

Journal for the Month of April:

I am gearing up for Beltane at the end this month, and the flowers are finally starting to bloom!  This is truly a beautiful time of the year (excepting my allergies), and I am really aiming to stop and smell the roses so to speak.  Even in hard times there is so much beauty in nature that we can enjoy for free.  Sometimes I find it even more important to see these things when things are tough, because it helps me to remember that there is a greater world out there and maybe my problems aren’t as long-lasting as they feel at the moment.

Anyways, I should have more to report next month, I have a vacation coming up in which I plan to cram as much reading and meditation as possible.  I think I’ll throw a little bit of gardening in there too; my herb stocks are quite low!  Here’s wishing a merry Beltane to all!

Until next month, blessed be! )O(

Tags: , , , , , ,

New To The Craft

Witch1979 March, 2009

The Moon & Lunar Cycles

Last month I explored the function of the sabbats in attuning oneself with the rhythms of nature with the solar cycle.  This month I will turn to the moon and the significance of its phases.  This luminous body both mystifies and haunts us in the inky darkness of the night sky.  When full it gleams as a brilliant silvery-white orb which dwarfs even the brightest star to seeming insignificance.  Month after month it comes and goes from our perspective, growing to full and once again waning back to darkness.  Yet it always returns as does the sun, and for that reason becomes another powerful symbol of immortality and rebirth.  The sun is vital to life and makes sustenance possible, but it cannot be there to light the way for us in the night and the darkest of times.  That is when we call to our closest companion of all the celestial bodies – the moon.

The moon orbits our planet hundreds of thousands of kilometers away.  It is sometimes mistakenly said to be about a quarter of the size of earth when in fact its diameter is about a quarter that of earth’s.  In terms of comparing two spheres the moon is much smaller than our planet.  We can usually only see it during the night when the sun isn’t overwhelming our view.  The moon does not produce its own light, but instead reflects the sunlight it receives.  The relative positions of the sun, moon and earth are what determine the amount of the moon’s surface that is visible to us, thus creating what we refer to as the “phases” of the moon.  For instance, when the bodies are aligned in the order sun-moon-earth we experience the new or dark moon.  This is because at night we are facing away from the sun and the moon does not appear anywhere in our sky.  When the alignment is sun-earth-moon we likewise see the full moon.  Waxing and waning phases are the transitions between these alignments as the moon rotates around the earth.  Sometimes when the alignment is just right we get what is called an eclipse, when one of the bodies blocks the light from the sun in a temporary but awe-inspiring phenomenon of nature.

Those in the Craft honor the cycles of the moon in several ways.  Just as the eight sabbats mark the solar year and aid us in attuning with the sun, the celebration of what is termed the esbat brings us into alignment with lunar forces.  Esbat traditions vary from group to group and even from individual to individual.  In a lot of ways it is mostly what you make of it.  Many witches choose to do magical workings, spells, and matters of practical concern.  Others hold a special ritual to mark the occasion.  Most select the full moon as the point of the esbat but there is no rule that says it can’t be held at the new moon or even multiple moon phases instead.  Whether focused on magic or simple observance, the purpose of the esbat is attunement with natural cycles via the moon.

The moon completes a full revolution every 29.5 days and therefore esbats are typically monthly affairs.  This is a natural connection for women whose own monthly cycles mimic this pattern.  Indeed, women in particular are frequently able to harness lunar energy and use it to great effect.  The period from new moon to full is referred to as the waxing phase, and is associated with increase and growth.  The waning phase is from full to new and is used for decrease or banishing of negative influences.  Both the full and new moon are times of great power and are culminations of the energies leading up to them.  To be in tune with the moon is to know at any one moment what the current phase and energies are.  Observing and learning the moon’s phases is one of the easiest and most immediate ways to connect with nature.  It is also interesting to note that when trying to begin a new habit or replace an old one people frequently recommend maintaining the activity for about one full moon cycle for the habit to take root.  Lunar cycles and humanity share an intimate connection with deep roots in our psyche.  As the tides rise and fall from the pull of the moon’s gravity, so do our spirits feel the allure of our silent companion, and sit enchanted beneath its pale light.

Journal for the Month of February:

As I write this the new moon has arrived, and it’s time for me to commit to new goals and eliminate useless clutter and stress.  I personally love observing the moon; maybe it’s leftover from picking out constellations in the night sky as a child.  There is something absolutely mesmerizing about it, and for me it has been much easier to connect with lunar cycles than solar ones.  I think that’s partially also because a year is so much longer and a day is just too quick.  A moon cycle is the perfect length of time to plan things, work on them, and bring positive change to any area of life.  For me this month it’s going to be getting on that pre-spring cleaning that so desperately needs to be done!

In this column and the last you may notice that I haven’t really delved into God or Goddess associations with the sun and moon in much depth (or at all).  Deity is such a broad and personal subject that I would rather save that for its own separate entry to give it justice.  These past couple of months I have been giving so much thought and meditation to what God/dess means to me.  I expect it will take me a lifetime to come up with any true answers, but I refuse to take it at face value and leave it at that.  The symbols and correspondences we work with point to deeper meanings that cannot be understood by grazing the surface.  Nor can they be understood using only the intellect.  I think that all of us who began a spiritual journey started it in order to come to more than just book knowledge – we want to experience deity.  We want to awaken the deepest levels of our consciousness and feel something.  Union with the divine.  Realizing our higher selves.  God.  Goddess.  What that something is we find hard to define in words, but we seek it nonetheless.  I am only taking the first steps in that journey, but I hope that one day it will come together.  And I hope that we may all find that which we seek.

Until next month, blessed be! )O(

Tags: , , , , ,

Next »