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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.

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(

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(

Pagans Where to Find Like Minded People

David J Mehling March, 2009

Learning

Spring Equinox is traditionally a time for new beginnings.  This is my first column, which I welcomed as an opportunity to teach, learn and give back to the community.

Each of us came to this path in our own way and it has been my pleasure to hear many different stories.  Now that you are here, the big question is where to turn to learn.  There are a variety of ways to accomplish this, each with its own pros and cons, but the best is from other Pagans.

There is nothing that can compare to learning from another person face to face and I hope that each of you has this experience.  It has been my pleasure to meet several other Pagans performing my job of delivering the mail.  There is a popular saying, when the student is ready, the teacher will appear.   My experience was that I met a seasoned Witch who took me under her wing as my mentor.  She never taught me in the conventional sense, but she was always available to talk with, answer questions, and offer advice at a time when I was becoming more serious on my path and needed the reassurance that I was not the only one.  The advantages are that you are learning from someone who has been there, done that, who can demonstrate, answer questions and offer advice and usually has an impressive library.  The disadvantages are finding such a person or group and then finding the time to meet with them.  While the great majority of people you meet are ethical and sincere, there is the occasional big ego or person who expects you to go against your moral compass.  Use common sense and trust your gut feelings.

Finding other Pagans to meet in person can be frustrating, but is well worth the effort.  You may be asking yourself, “where are the local Pagans?”  You may see the occasional person dressed all in black with lots of jewelry and makeup, but in my experience, they are either Goths (a lifestyle in its own right) or those who dress that way for shock value.  Every Pagan I have met is a regular person whose actions and appearance do not scream out for attention.  Among my Pagan friends have been: clothing store saleslady, truck driver, convenience store cashier, students, stay at home moms, artists, Avon representative and newspaper staffer.

Once you have found other Pagans, the challenge in our daily lives is how to find the time to learn from them.  Being able to sit down with them and join them in ritual is ideal, but many of us, myself included, do not have the time.  I usually work 50 to 60 hours six days a week, so by the time I would get home from work, shower and drive the hour or so to one of the two area groups that I have been in contact with, the ritual, class or meeting would be over.  I attended one meeting of a local group, but it soon fizzled out as unfortunately many small groups do.  Almost a year ago, I participated in an open ritual at a shop in Indianapolis and found it a worthwhile experience.  There are Pagan festivals, especially in the summer, which are advertised online and in Pagan magazines and Pagan Pride Day activities, which have become more common every year and are traditionally held in September.

You can find other Pagans to chat or exchange emails with online at www.witchvox.com, www.paganspace.com, www.celticcauldron.com or other sites if you look around.  I’ve found quite a few on www.myspace.com.  Most of my conversations with other Pagans have been about 10 or 15 minutes here and there, but it has been richly rewarding and often I’ve learned more in these chats than from an hour or more of reading.  In person learning is not always a mentor or teacher.  While working on this column, I met another Pagan delivering her mail and we struck up a conversation.  Through friendships like this, I have both learned and taught and my path has been the richer because of each person who has crossed it.

While learning from another is best, it is not the only way.  are popular and have several advantages.  You can learn at your own pace and keep them for reference.  They often have tables of correspondences, glossaries, diagrams and recommended reading lists.  You may even find books that are not specifically Pagan that will help your studies, such as herbalism, mythology or fantasy art.  On the downside, cost can add up, especially if you buy dozens of them as I and most of the other Pagans I have known well have.  Many stores that sell books and some bookstores will not carry Pagan titles.  Although, you can now find a nice selection of pagan reading material at most Barnes and Nobles bookstores, as well as, your local Metaphysical shops. If cost is a concern, some public libraries carry Pagan books, although they are stolen more often than most titles.  Perhaps a friend can loan you books, but please return them.  While I have never seen used ones at a yard sale, I have seen and bought them online and even found out of print books that way.  Judging from Pagans I have known, this is the most popular method of learning, but don’t jump to the conclusion that reading a book or two makes you an expert.  In a similar vein, there are Pagan magazines.  You can find magazines with different approaches and I have found most of them to be quite helpful and entertaining, while some did not take their subject seriously enough.  Like books, they can be hard to find and are generally not for beginners, although you may find ads for Pagan festivals in your area and personal ads from those looking for pen pals.  There are both in print and online magazines available.

Online resources have bloomed in recent years.  It is possible to find a seemingly endless variety of articles, opinions, research, networking and how to articles.  The main advantages are ease of use; nothing to buy if you already have a computer and the ability to find others with whom to interact while you can protect your identity.  The disadvantage is that some of the material out there is plagiarized or just plain bad.    I have seen a lot of well written, informative sites presenting a lot of different views, but also a few sites with book excerpts and poetry not credited to the author or things that are not a part of Paganism or historical inaccuracies presented as fact.

The difference with learning this religion and things related to it is that it is not a school subject, but rather a philosophy and way of life.  It’s like the difference between learning the words of a foreign language and immersing yourself in its culture.  Since we are a nature centered religion, spend time in nature being quiet, paying attention and learning in ways you will not get from a book or website.  Mother Nature and everyday experiences will teach anyone who is willing and patient enough. A big help to finding other Pagans is to keep your eyes open, notice the hints and realize that they may be just around the corner.  Rather than delve into this now, I will be addressing this in my new column “Pagandar” starting next month.

New to the Craft

Witch1979 February, 2009

The Wheel of the Year

One of the goals of any earth-centered spirituality is to attune oneself with the cycles of nature.  Before modern times this was in a sense automatic, as most folks worked directly with the earth for their basic sustenance.  The practice of agriculture demanded an intimate knowledge of the seasons and weather patterns.  To be out of touch with these cycles could mean disaster by way of starvation.  In today’s world most of us are not farmers.  Our food comes pre-packaged or processed in supermarket stores.  Those of us in urban centers are even more disconnected from natural surroundings, with little space set aside for gardens or parks.  But though awareness of the cycles of nature is not as common as it once was, many still choose to observe and learn as they can.  We may not all study ecology, yet we do all have access to two of the most basic observable patterns – those of the sun and the moon.

In this article I will focus on the solar cycle, which is the basis of the calendar we use today.  Each year is of course one full revolution of the earth around the sun.  Our planet experiences what we know as seasons because of this cycle combined with the factor of the earth’s tilt.  We experience winter when the strength of the sunlight we receive is weakest, not from any change in the sun but rather due to the indirect angle at which it is hitting the surface of the earth.  Summer is likewise the opposite point in the year when the light is most direct.  Observing seasonal changes is something anyone no matter where they live can do.  Allergy sufferers are often keenly aware of these changes!

To truly attune with seasonal cycles though, takes a step beyond simple observation.  Attunement is more than intellectual knowledge; it is a celebration of these processes of nature and an awareness of them in everyday life.  Many religions and cultures mark seasonal holidays for just such a reason.  In modern Wicca these are known as the eight sabbats that comprise the Wheel of the Year.  Each sabbat celebrates either the beginning or midpoint of a given season and has its own set of traditions that have built up over the years.  A brief overview of each follows*:

Samhain (sow-in) is the Wiccan New Year. It falls around the same day of the calendar as secular Halloween and marks the midpoint between the autumn equinox and the winter solstice.  It is a time of traditions that honor loved ones who have passed on, and many believe that at this time the boundary between the worlds of the living and the dead is blurred or thin.  Many practice divination around Samhain.

Yule is the winter solstice. It is the shortest day of the year, with all the days following it bringing a bit more daylight going towards summer.  For this reason Yule marks the celebration of the rebirth of the God, metaphorically represented by the sun.  Celebrations of this type are ancient and cross-cultural.  Christmas as a celebration of the birth of Christ is one such version of the Sun-God’s rebirth, bringing the hope of new life that is to come while at the darkest point of the year.

Imbolc, also known as the Feast of Lights, follows Yule.
It is the midpoint of winter and is traditionally a time of inspiration and the seeds of the life that will emerge with spring.  One goddess especially associated with Imbolc is the Celtic Brigid.

Ostara is the beginning of spring and marks the spring equinox. Day and night are even at this point of the year.  Themes of fertility and sprouting life dominate this holiday.  The Christian Easter is around the same time and symbols such as the egg and rabbit actually reflect older pagan observances.

Beltane falls opposite Samhain and is the height of spring. It was one of the greatest festivals for the ancient Celts and was celebrated with large bonfires.  In secular terms we know it as May Day.  Beltane marks the sacred marriage of the God and the Goddess from which all life and fertility flow.  Their union leads to the future miracle of rebirth, as the child she conceives is to become the new God born at Yule.  Practices such as the dancing of the May Pole are folk traditions symbolic of fertility rights and sexuality.

Midsummer or Litha is the summer solstice. As the longest day of the year it is a celebration of the light and warmth of the sun.  Life is at its peak, and fruits of the earth abound.  Many Wiccans choose to focus on spells and magic of all kinds at this time.

Lughnasadh (loo-nus-uh) or Lammas is the first of the festivals celebrating the harvest of the coming autumn months. Lugh is a god of the Celts, honored as a sacrificial king whose death mirrors the harvest of the grain.  Bread and corn are symbols of this sabbat, and the baking of all types of loaves is the primary activity.

Mabon is second harvest festival and the autumn equinox.
It is the final stretch of the year leading up to Samhain as the days begin to wane.  As at Ostara day and night are even at Mabon, and many use it as a time for reflection on balancing aspects in their lives.  As a harvest festival it is also a celebration of abundance and family with whom we give thanks for our many blessings.

The descriptions above are the barest of outlines for the sabbats and I heartily recommend Eight Sabbats for Witches by Janet and Stewart Farrar for more information.  The four sabbats falling on solstices or equinoxes (Yule, Ostara, Midsummer, Mabon) are referred to as quarter days, and the others (Samhain, Imbolc, Beltane, Lughnasadh) are termed cross-quarter days.  The latter are modern adaptations of ancient Celtic fire festivals, hence their names and associations with the Celtic gods.  The quarter day holidays may not have been observed all at once in particular cultures, but grew out of folk customs that held over time and were later adapted by Wicca.  By celebrating each of these sabbats as a solitary or with others it is easier to stay in tune with the passing seasons and remember the cycles of planting and harvest that are the ultimate source of our food.  The sun is of course the original source, whose light is converted by agricultural plants into energy we can consume to live.  Our reverence for the sun by commemorating sabbats is really our reverence for sustenance, and our thanks for the miracle of life and rebirth.

* I have composed the knowledge of these sabbats from my own readings and do not claim in any way that these are their only meanings or correspondences.  Different paths will have their own traditions and may or may not attribute the same meanings.

Journal for the Month of January:

Attunement as a solitary is for me the primary part of my practice right after reading as much as I possibly can.  When I don’t remember to mark the sabbats and the cycles of the moon I lose touch with my spiritual practice.  I get sucked right back into daily life, with little appreciation for where my food comes from or what is in season.  It is very easy to get distracted from what is important, and I have to constantly make the effort to immerse myself in nature, because the world I live in isn’t going to do it for me.

Now I’m not someone who romanticizes going back to nature in the sense of separating from the modern world.  I’m a rare camper, and while I thoroughly enjoy outdoor activities I’d say I’m probably still guilty of seeing the outdoors as more of a temporary destination than a home.  I love my air conditioning in the summer.  I burn to a crisp without buckets of sunscreen, attract poison ivy like a magnet, and seem to taste quite yummy to a variety of insects.  In the winter I’m buried under layers of coats and sweaters and feel cold no matter the temperature.  And yet despite all the discomfort I could very well ease by choosing not to go out, I find myself wanting to stand out under the stars and just gaze.  Since choosing this path I see the moon in the sky at night and smile with true happiness.  I want to know what foods are grown locally and what is in season.  I look upon nature with a new appreciation through the metaphor of the God and Goddess.  In short I feel I am beginning to see what is around me and perhaps I’m starting to reconnect.  I take small steps, but a whole new curiosity exists in me that was absent, or maybe just silent, before.

I’m looking forward to Imbolc this year.  Though I started this column late last year my first steps into Wicca were shortly after last year’s Imbolc, and in a sense I consider it my New Years.  It is the time when Persephone emerges from the underworld as the maiden Kore, bringing life and hope once more to a barren world.  New beginnings and renewal are my themes, and I wish a blessed year to all in whatever new endeavors you are pursuing.  May we all reach the heights to which we aim!

Until next month, blessed be! )O(

Paranormal Investigations

Tammy Wilson February, 2009

When I first started investigating, I was dead set (no pun intended) on gathering “scientific evidence” that ghosts exist.  I had gadgets and I had a tool belt to carry my gadgets in.  All those gadgets do is make you appear to be technologically hip – until your EMF meter goes off and the homeowner asks you why and you say, “Um… I’m not sure.”  Cover blown – your hip status just went down the toilet, folks.

There are simply too many factors that come into play when you get gadgets involved.  Unless you are a photographer by trade, you likely don’t know all the intricacies of your camera and all the ins and outs of photography.  You can’t truly 100% say that weird blob is anomalous.  You can say you “think” it’s anomalous, but really, in the grand scheme of things, do you honestly “think” anyone gives a rat’s ass what you “think”?  Not really.  They have you there because they want to know what you know, not what you “think.”

Now that I’ve been doing this for a few years, I’ve learned a lot and I’ve changed my focus quite a bit.  I have changed my focus to the history behind the hauntings rather than the science of the hauntings.  Why is history so important to an investigation?  Because no matter what kind of temperature readings, EMF spikes, or moon phases you have in your favor, you ain’t got jack without the history.  The history is the basis of anything and everything going on, if in fact, there really is something going on.  If you have exhausted every scientific experiment you can think of and checked all the plumbing and there simply is nothing coming up but these people are still giving you accounts of things that have happened to them, then you owe it to them to find out why.  That’s why they called you.

If you can find out the history of a location, you will likely find out why it’s haunted.  If you can’t find out exactly why, you may at least be able to verify that it is.

My mother lived in a house in Enid, Oklahoma when I was a baby and things happened to her all the time.  She would come home and the recliner would be turned facing the wall.  Knick-knacks would be moved from where she put them, the lights would come on, the cabinet doors would open – you know, classic haunted house stuff.  One night she was awakened to find herself half way off of her bed, as if she had been dragged off of it.  All the lights in the house were on and all the cabinet doors and drawers were open.  Buffy, our fearless St. Bernard, was cowering under the dining room table whimpering like a baby.  She took me from my crib and got the heck outta Dodge and moved out the next day.

About 20 years later, she was working at the employment office when a gentleman came to her desk with his paperwork.  As she was going through his papers, she saw the address.  It was the same address as the house I was just telling you about.  She says, “Oh, I used to live in that house about 20 years ago,” and the guy says, “Really… anything weird ever happen to you there?”  So they exchange stories and it turns out this guy is having things happen, too.

Well, I always thought this was a great creepy story so one night I’m relaying it to a few friends.  I say the address and one of my friends starts completely freaking out.  After he settles down he proceeds to tell me, “We always deliver medicine to the old lady that lives there and she is always going on about how the devil lives in her house and we always just thought she was crazy!”

So, you see, there are three stories from three totally unrelated people over the span of several years, of things happening to them in this same house.  Do we know why the house is haunted?  No.  But with three stories like that, I think we can safely say that it is haunted.

This example is why it is so very important to know the history of the location you are investigating.  Corroborating stories are more validation to me than an orb in a picture or a crazy EMF reading any day.

So this brings us to “How do I find out the history?”  Well, that’s not nearly as easy as waltzing through a place with a bunch of gear that squawks and beeps and flashes, but in the end will be much more impressive, not to mention fulfilling for you as an investigator.  People are impressed with intelligence and if you can show that you have done your homework, you will likely gain more credibility for that than for having more crap on your tool belt than someone else.

If you are a credible investigator at all, you will have a very lengthy and in depth questionnaire you’ll use to interview your clients with.  Once you have talked with them ad nauseam and you have determined that their troubles are not the cat knocking things over, the pipes rumbling, or the medication they’re taking, then you can begin your quest.

Remember when you were a kid and you thought it would be cool to be like Nancy Drew or the Hardy Boys or even Sherlock Holmes?  Well, here’s your chance because being a Paranormal Investigator is much like being a private investigator.  You have to be very observant of everything in the location and even the actions of the owners.  You will have to be able to purvey the scene, interview witnesses, dig for clues, and follow those clues until you find the answer, just like a detective.  I would say luckily, you don’t have to have a PI license to do this, but you know, sometimes I think you should because that would cut down on a lot of idiots out there yelling “Ghost” every time they get an orb, but I digress…

The first thing you need to do on your hunt to uncover the past is take good notes.  Look for anything that denotes a particular era – pictures, certificates, scrapbooks, photo albums, etc.  See if they have any pictures of the location as it looked originally.  Sometimes buildings and homes change considerably over the years and these changes might prove to be pertinent to your investigation on down the road.  Ask the owner what history they know, if any.  Ask them if they have the abstract of the location.  The abstract will have all the deeds and mortgages and documents pertaining to the property in it and you can find out a lot from an abstract, such as any changes or additions to the property over the years and people involved in buying or selling it.

Ask the occupants what they know about their neighbors.  Find out if any of them have been there for a while.  They may not know much about the neighbors and the neighbors might not seem to know a lot either, but Mrs. Cravitz across the street might be able to recall some minute thing that may not seem to matter, but might be a big clue later on.  Take good notes!  Note anything you find out from the neighbors!

Now, being in the legal field for the last several years, I have learned how to find a lot of things out that people don’t really know about or think about.  There are several online search engines that you can subscribe to and would probably be a wise investment if you plan to do a lot of research.  There’s also a social security death index online that can be helpful.  But for the real nitty gritty research, you’re going to have to get off your butt and actually do some legwork.

Your local courthouse can be a plethora of information.  If you can’t get your hands on the abstract, go to the deeds office and look up the address and you can find every deed that has ever been done on that property.  Deeds reflect who owns the land and you should be able to tell from the different deeds whether improvements such as houses, etc. have been made on the land.  Also note that the deed will just tell you who owned or owns a piece of property – it won’t tell you if someone else rented it.  But you can find that out, too.  You can also find out who pays the taxes on the property by contacting the Assessor’s office.  This information should all be public record.  You can find out a lot about a piece of property from the Assessor’s office and I have never had an experience where they weren’t happy to answer any of my questions.  All of this is free – the only thing that will cost you is copies.  Everything that is in the abstract should be available at the deeds office; it just won’t be all in one handy book like an abstract.

Another thing you might ask for while at the deeds office is to look at the plat of the location.  A plat is a plan, map or chart of a city, town or section, usually on land that has been subdivided, indicating boundaries and borders of individual properties. Each lot is identified by number and letter. Lot dimensions are noted. It may also include features such as building locations, water pipes, sewer lines, vegetation, topography, etc.  This can show you what was originally in that location and the layout of the property surrounding it.  You might also be able to check with the local code or zoning office and see if they have any permits for building improvements or renovations on the property you are investigating – these might have names on them you need or even might tell you about a stairwell or attic that’s been walled up.

To find out who has actually lived in the house you can access the city’s City Directory.  Most cities have these and they are normally available at the library or the city offices.  Some people call them a Criss-Cross directory also because you can look things up by address, name, or phone number and they’re all cross-referenced.  These are great tools in locating people, past or present.  They come out once a year and you should be able to get a hold of them fairly easily.

The city utility office is another place you can check for past residents.  They are usually very accommodating if you tell them you are doing historical research on the house.  I don’t think I’ve ever been told they couldn’t give me that information.

Once you have a good list of names of previous residents, then you can start trying to contact them.  I have found that a letter is much less scary for someone to receive than a phone call out of the blue, by a complete stranger, asking them about ghosts.  A letter will give them time to process what you are actually saying to them and to do some research on you to determine whether you’re sincere and credible, or a total loon.  If they decide you’re a loon, you’re pretty much out of luck and they will probably throw away your letter or save it and show it to their friends saying, “Look what I got in the mail from this loon!” and you’ll never hear a word from them.  Or they might be afraid of appearing like the loon and not say anything at all.  Or you could get really lucky and they will call you with their stories.

If you don’t hear anything from the previous residents, don’t get discouraged.  Go to the graveyard.  Not literally, but start digging through the obituaries.  Most libraries have a database of some kind of all the obituaries. You can probably access them on microfilm.  Genealogy groups are also a good resource and most communities have them and they are always willing to help people, given you don’t blurt out what you’re doing, or they may think you’re loony.  Cemetery associations also should have records of every person buried in the cemeteries and they may be another place to check with.

If someone died of unnatural causes, there will likely be a newspaper article on it and if you search the dates surrounding the death, you might come up with a story or two about the occurrence.

If the person died from a crime, there will be a police report, which you should be able to obtain relatively easily from your local police department.  Now with everything being available online, many court districts have court documents available online.  You would need to find out their location on the net and then you can search by name to see if anyone has any documents filed in the court system.  If you have the name of a murderer, you can probably get copies of things like a probable cause affidavit, which basically outlines the crime committed and you will get a lot of details from that.  We were working on a home where a heinous murder took place and we were able to obtain a copy of the probable cause affidavit and the information sheet the state filed and we culled several details from those basic documents.  We found out where the bodies were discovered, who all the witnesses were, all kinds of things that related directly to the haunting.  We were also able to go online to the Department of Corrections and look up the killer – which doesn’t necessarily pertain to the haunting directly, but it was interesting and a name might be relevant to the haunting in the long run.

It would also probably behoove you to become chummy with the local police department.  With this particular house I mentioned, we were able to get a walk through with the detective that worked the scene when it happened.  He was able to give us a lot of background and the facts of the case, which was pretty exciting because we had all grown up hearing about this murder and over the years the stories grow and change and you never know the truth, so it was cool that he was able to give us the true story and details that we wouldn’t have otherwise known.  Of course, if the crime was a long time ago, this might not be something that’s possible, but if it is, take advantage of it.

Some counties and towns have their own history books.  My county has a huge two volume set that was put together by the local historical society in the 80’s and it was done by gathering stories and histories from families throughout the county.  I use these in my research of local ghost towns and they are one of my most prized and priceless resources, so check with your local historical society or museum and see if they have such a creature, because if they do, you will feel like you have totally hit the jackpot once you start going through it and realizing how much information is in those kinds of books.

If, after you have exhausted all these ideas, you just can’t get one thing to make sense, then I would say to go ahead and document everything the client is telling you, conduct your technical investigation, and provide them with a copy of the report.  Have them keep a journal of any further occurrences.  Perhaps by documenting everything well, your information may be able to help the next person that lives there.  Someone may remember something later on that will make sense to someone and they may call you back.  Check back with them periodically to keep track of whatever’s happening there.

As I mentioned earlier, being armed with knowledge is much more impressive than being armed with a bunch of gadgets and you should be well armed now that you know how to conduct a proper historical investigation.  It may sound like a lot of work, but you’ll be glad in the long run that you did it and your clients will have a lot more respect for you knowing you worked hard to truly research their problem.  I’ve met people that have written books and books on the history of haunted places and have made a great living based on their knowledge of history of haunted places, but I have yet to meet one successful author or investigator that’s successful because he had the biggest tool belt and the most expensive meters.

A Practical Guide to Performing Public Rituals

Administrator May, 2006


I’ve Volunteered to do a Ritual, Now What do I do?



A practical guide to performing public rituals

You feel drawn to volunteer to do public ritual. You volunteer, commit yourself and then…PANIC ATTACK! You’ve never done a public ritual…where do you start? What do you do? That’s what this article will address and discuss.


One thing to point out right away, there is really no “wrong” way to do a ritual. Whatever feels comfortable to you as the leader should be what you do. However, it is good to do enough research that you don’t end up mixing elements that end up being incompatible – with possible nasty consequences.


The first thing to do is to decide what your ritual will focus on. If it is for a Sabbat, research the various aspects of that day. What or who do you feel drawn to? What activities would be appropriate for the event? Will there be children? If so, how can that be taken into account? If you are doing a moon-based ritual, again, research your subject. Look at what each moon means in various cultures, or pick a subject that has to do with the season you are in, or something in your own life that would appeal to others. With some groups it is traditional (although not required) that some sort of “take it home” activity occur. If you are not “crafty” (and not all of us are) pick something easy or choose to do something more intellectual so that what is brought home is not necessarily tangible, but valuable nonetheless.


After figuring out what you want to do, the next step is to secure a site, and figure out when and what time. Get that information locked down and out to the public at least 3-4 weeks before the event so people have time to plan. Notify local lists, make flyers, put it in the paper if possible, get the word out as much as possible. If you are doing a feast afterwards, make sure you note that on the flyers, along with any instructions such as “bring food appropriate to the Sabbat” or “provide your own plates, cutlery and cups”. If needed, recruit helpers/fellow planners as early as possible also. If it is traditional to plan a feast for afterwards, make sure you also decide what you will bring and keep in mind where the ritual will be held so you can make suggestions as to food or drink to those participating in the activities.


Now it is time to start planning your ritual. Sit down and prepare an outline of what you want to do. This is your “recipe” for the rite. After you have the recipe down, make your “shopping list”. Write down (don’t rely on your memory, write it down!) all the items you will need. By that I mean, not only things like “salt, water, incense” but practical, little things like “bowl for water and salt, matches or firestarter, juice, cups, etc.”. Don’t forget to include those things you will put on your altar or altars. Don’t forget to include your feast offering in your “shopping list”. Also, if you have helpers “assign” them specific tasks in the outline so you know what YOU are responsible for and what OTHERS are responsible for. Make sure your helpers know well in advance what they are supposed to do so that they can prepare.


Once you have your outline, flesh it out. Are you calling quarters? Casting a circle? Doing something different to create Sacred Space? Are you indoors? Outdoors? These things need to be considered. Are you creating one altar? Or several? Make sure you make a comprehensive list of what you are putting on the altar(s) and put a checkmark or something next to anything you might need to buy so you don’t forget. One thing many people don’t remember to bring is an “offering basket/bowl” to be passed around or put on the altar or entrance for donations (assuming, of course, you are hoping to get reimbursed for your expenses). If you are asking someone else to bring libations, or things for the altar or ritual, make sure they are aware of this in advance and contact them a couple of days before to make sure they remembered it. A friendly reminder is usually appreciated and will save the person and you possible embarrassment at the ritual itself.


It is a good idea to make not only an outline, but a “script” of the ritual. The outline is great for your helpers to have so they know who is doing what when. But, unless you plan to do everything “off the cuff”, it might be good to actually write down, where appropriate in the ritual, what you are going to do and say. Memorize this if you wish, or keep it handy to refer to during the ritual. No one will fault you for having “notes”, especially if the ritual is complicated or lengthy. Personally, I would keep a first public ritual simple, but that is up to the individual and what help they have from other people. A lot also has to do with what “tradition” (if any) they choose to follow. Some traditions have very strict and complicated rules that must be followed if the ritual is going to be a true sampling of the tradition and not a rip off.


One thing to be very aware of…if you are doing a public ritual do NOT assume that everyone knows the “proper” way to do things according to the tradition you are using. Chances are, that is not at all true. Also, you might have “first timers” who have no idea what to expect. Before the ritual starts, make sure you explain a little about what is going to happen, any special things the attendees will be expected to do, etc. You don’t have to reveal any ‘mystery’, but a quick overview is always appreciated.


So, what “makes” or “breaks” a public ritual? In my experience it is all about organization and understanding your participants. It doesn’t matter if you base your ritual on Wicca, or Celtic Reconstruction, or Voodoo or whatever, just be organized about it. If you are planning an activity that will take some time and involve only one person or a few people at a time (such as doing divinations), come up with an activity that the others can do that relates to the ritual while they are waiting. Have appropriate music in the background if you just wish people to sit quietly and meditate. If there are going to be children present, be sure they have something to occupy themselves. Having to make “idle conversation” in the middle of a ritual while waiting for your turn at something is not conducive to a spiritual experience.


Questions to ask yourself before you commit to doing public ritual or at least before the day of the ritual:


1.     What is my reason for doing this ritual? What do I hope to bring to the larger community OR what do I hope to learn from doing this? (you can actually have answers to all three questions, sometime you both want to give and receive from a ritual)

2.     Who will be there? (i.e. children, lots of newcomers, etc). About how many will be there? How is the best way to handle the group size-wise? Where is the best place to hold this type of thing, considering the amount of people expected?

3.     Who can I call on to help? Where do I go to find the resources for research I need to do? Do I have the physical tools I need? (i.e. altar stuff, libations, etc.)

4.     If necessary, do I have the permits needed? If not, where do I go, who do I see? Do I have the financial resources to carry this out?


5.     Have I advertised this event adequately? Do I want to have lots of publicity, or only a little?


6.     Am I prepared for this? Have I rehearsed what will happen? Are my helpers all lined up? Are my supplies all bought and organized, ready to go? Have I planned for weather (if necessary)?


The biggest challenge for a first-timer doing public ritual is to be confident in oneself. Prepare, prepare, prepare but also be open to the unexpected and don’t be rigid. Don’t come down on yourself if everything doesn’t go exactly as planned…sometimes it just isn’t meant to. Once you have done the ritual, all the participants are gone, the place is cleaned up, and you are looking forward to sleeping because you are so physically and emotionally exhausted, take a moment and give yourself a “pat on the back”. You just accomplished something you can remember and be proud of the rest of your life. Leading a public ritual is to give a piece of yourself to the community. There is no greater gift than this.


***


author bio:


Mariposa is a UU Pagan of 8 years duration. She spends much of her time reading, playing Celitc harp, and writing poetry. She calls her method of writing "Muse-inspired", as she writes the poem complete and whole at one sitting with, usually, only very minor changes. Also, if she gets "inspired" she must right down the poem at once or she "loses it". Mariposa currently holds the Office of Spirit for the Church of the Sacred Circle in Salt Lake City, and is also clergyperson of that pagan church. She hopes to get training to become a volunteer for the "No One Dies Alone" hospice program that sits with dying patients when family and friends are not available.

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