April, 2018

Welcome

April, 2018

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Cover art: Voodoo Priestess original watercolor painting by artist Tara Reynolds of TaraFineArt Etsy shop.

About the artist: Tara Reynolds creates beautiful art that transports the viewer into another world. She believes art should serve as an escape from the ordinary & the mundane. That it should spark imagination & creativity. Tara gets her inspiration from nature, myth & her own personal spirituality. All of her art is created with love in her studio in sunny Orlando, Florida. To see more of Tara’s art, please visit her on her etsy shop, her Facebook, or her Instagram: tarareynoldsart.

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Welcome Readers to the April Issue of PaganPagesOrg!  From reviews & interviews, to, fun crafts & informative articles, have a read and learn something new with us!

 

 

There are a few cows Jason Miller does not consider sacred, including the reverence for the do-it-yourself approach and the notion that magick should only be used in emergencies…find out his thoughts and about his new book in this most interesting interview with Lynn.

 

The Spell to Bind Donald Trump and All Those Who Abet Him led to his latest, upcoming book.  Michael H. Hughes brings together activism & magic as tools for the resistance, and shares all the details in this fascinating interview.

 

Mabh Savage received a gorgeous set of new runes for Yule. She is learning to use them and taking you on her journey in her new column The Road to Runes: First Steps.

 

Jazz Reviews ‘Wicca, Plain & Simple’ by Leanna Greenaway and let’s you know if it really is The Only Book You’ll Ever Need!

 

See this beautiful Dragon’s Eye?  You can make one, too!  Guest Crafter, Kerry Bower, teaches us in Witchcrafts this month with full instructions.

 

Looking for something new to Learn?  How about a Toe Reading Course?  Read our Review on this intriguing Toe Reading Online Course taught by Katherine Veltri.

 

This month in Worth the Witch we review a New recurring Monthly Subscription Box by The City Witches.  The theme?  Moon Magick!  Come see what’s inside & what we thought!

 

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Right about now, we would like to take the time to thank all our readers for this beautiful award!!

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Join us on Facebook, TwitterPinterest, Google+ Community, Instagram, & YouTube.

 

There are no strangers here; Only friends you haven’t yet met.

 

 

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Sacred Art Video

April, 2018

YMIR AND ORION

First Ancestor, First Shaman

 

[embedyt] https://www.youtube.com/watch?v=oRE8XkyY2ts[/embedyt]

During a sunset walk in the snow, one afternoon in Sweden, the star constellation Orion appearing gave me a powerful vision that involved the primordial giant of Norse mythology: frost giant Ymir. (In truth I had never before assumed any connection between them!)

Ymir was the First Ancestor and First Shaman. The gods dismembered him and created the world from his body parts.

Therefore Ymir was the first person to die and he became the Lord of the Dead.

The word root of the name Ymir means “twins”. A profound mystery involving twins resides in both the night sky and world mythology.

Watch this video to find out more…

Imelda Almqvist

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About the Author:

Imelda Almqvist is an international teacher of shamanism and sacred art. Her book Natural Born Shamans: A Spiritual Toolkit For Life (Using shamanism creatively with young people of all ages) was published by Moon Books in 2016.  She is a presenter on the Shamanism Global Summit  2017 as well as on Year of Ceremony with Sounds True. She divides her time between the UK, Sweden and the US. Her second book SACRED ART, A Hollow Bone for Spirit : Where Art Meets Shamanism will be published in December 2018.

Click Image for Amazon Information

www.shaman-healer-painter.co.uk  (website)

https://imeldaalmqvist.wordpress.com/  (blog)

https://www.youtube.com/results?search_query=imelda+almqvist  (Youtube channel: interviews, presentations and art videos)

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Book Review: Natural Born Shamans – A Spiritual Toolkit for Life by Imelda Almqvist

April, 2018

Book Review: Natural Born Shamans – A Spiritual Toolkit for Life: Using Shamanism Creatively with Young People of All Ages by Imelda Almqvist

In 2008 when I set out with my co-authors to write a book about doing shamanic ceremony with children and families, there was almost no literature on the topic–save Starhawk’s landmark “Circle Round: Raising Children in Goddess Traditions.” Since our book was published in 2012, many more authors have been responding to the immense need for these resources, thankfully. When I discovered Imelda’s book “Natural Born Shamans,” I was thrilled to see another shamanic practitioner working with children and youth who was also dedicated to adding to this body of knowledge responsibly. Throughout the book, readers are warned of some of the pitfalls in doing shamanic work with children, as well as, how to work around those thoughtfully and with respect for both the child’s sensibilities and the family culture. Indeed, I use Imelda’s book as a reference today for my own work with children and families. This book achieves its stated intent:

All existing societies and cultures were preceded by shamanic cultures, where people lived in close relationship with the Earth, the ancestors, and the Spirits of Place. Connecting with Spirit is our own birthright and the birthright of our children. As I hope this book will demonstrate, it can give young people an exceptional spiritual toolkit for life in the 21st Century.”

Imelda explores key spiritual concepts and tools in ways that children and families can understand. Some of these include: shadow work, death and change, shapeshifting, dreaming, forgiveness, divination, and taking one’s power– learning to wield it responsibly. Imelda brings her substantial experience working with children of all ages to this book. I’ve worked as an educator for two decades; it’s easy to see how certain activities can be adapted to children at different developmental stages. Parents who have raised children through different stages will, also, likely find this easy to do. In addition, Almqvist speaks at length about the importance of offering rites of passage ceremonies to children to support them in the many transitions they make during childhood. She, also, describes the adult’s role in guiding children on their spiritual path:

If we do not offer Rites of Passage, children will either fail to complete crucial developmental stages or they will place themselves in risky situations trying to create communities and initiations for themselves, such as through street gangs, joyriding, drugs, crime or alcohol.”

This book provides a compassionate and extensive look at issues facing parents and children in today’s world. It offers ideas for how to look at these challenges through a shamanic lens, introducing new possibilities for transformation that are holistic, healthy, and healing. Imelda’s approach enrols children in their own healing and shows them how to become more confident in who they are at their essence. Through Imelda’s personal stories, parents receive understanding and wisdom from someone who has guided her own children through spiritual and developmental transitions. If you are a shamanic practitioner interested in working with children and families, this book is a “must have” for your resource collection! It is full of great ideas and links to the work of other shamanic authors that inspire her work. It will spark your own imagination and creative juices! “Natural Born Shamans: A Spiritual Toolkit for Life” is published by Moon Books and widely available online. International shamanic teacher, Sandra Ingerman provides a wonderful foreword to this important book.

For Amazon Information Click Image

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About the Author:

Jennifer Engrácio has been a student of shamanism since 2005. Jennifer is a certified teacher who has worked with children in many different education settings since 2001. She is a certified shamanic coach, reiki master, and lomilomi practitioner; in addition, she runs Spiral Dance Shamanics. Originally from Vancouver, Canada, she now lives in Calgary, Canada with her life partner.

Engrácio participated in self-publishing three books that are now available:

The Magic Circle: Shamanic Ceremonies for the Child and the Child Within

Women’s Power Stories: Honouring the Feminine Principle of Life

Dreaming of Cupcakes: A Food Addict’s Shamanic Journey into Healing

For Amazon Information Click Image

For more information go to: www.spiraldanceshamanics.com

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Finding Our True North

April, 2018

“The person we choose to be … automatically creates a dark double
— the person we choose not to be.”
– Thomas Moore in The Care of the Soul

I was the presenter for the Super Blue Blood Moon on Year of Ceremony with Sounds True recently. One of my missions for years has been creating opportunities for the voices and visions of young people to be heard by the world. On the Big Night I was joined by a “surprise co-presenter”: my 13-year old son Brendan, who took the global audience on a journey to a very special place on the The Dark Side of the Moon!

Right now the theme of young people speaking up for themselves and for the world they are going to be Earth Keepers for – long after we older ones leave the planet – is looming very large. I am proud of young people all over the world speaking out against all that is imbalanced or hurting in our world. May we all listen to the wisdom of young voices and bright visions!!

For me personally this winter has truly been a period of sacred Darkness. What I mean by this is that I faced a potentially serious health issue and some dark nights of the soul – in an entirely good way. For me it proved that “the illness IS the soul medicine”, as some authors claim, because the pickings (learnings) have been rich beyond measure.


When the spirits call us, we embark on a spiritual quest. The one thing that is for sure about the journey that unfolds is that there are no end destinations – just the journey. The spirits will always ask us to take the next step (usually “the thing that frightens us most” or  “the thing that forces us to leave the comfort zone”).  Some people call this finding our True North. For me my True North 
is literally found in the North.

TRUE NORTH is the North according to the Earth’s axis
as opposed to the Magnetic North (when you use a compass)


My own recent journey has been about owning and recalling many parts of myself that had been pushed away. To find the essence of those things I had to walk “the shadow lands”. I had to own the fact that I cannot discount (for instance) my Roman Catholic upbringing – the saints literally “came marching in”! I had to acknowledge how years of training in core shamanism have only awakened an urge to follow my true (and first) calling: Norse shamanism and the Norse gods. For that reason the focus of my courses is changing: I will continue to teach courses in sacred art and specialist courses (such as shamanic work with children – the Natural Born Shamans material described in my first book – and advanced ancestral healing work), but my main focus will shift to offering courses in Norse shamanism. Courses that reflect the indigenous ancestral path of Northern Europe.

I had the incredible privilege of doing powerful work with two groups in Philadelphia recently. One group came together to study the Anatomy of Soul through the lens of ancient Norse cosmology. They were a dream group and it was a thought-provoking day! I was obviously asked questions about how Norse shamanism is different from core shamanism. Answering those questions it dawned on me that core shamanism presents simplified models for certain things. (One obvious example is the claim that “there is no underworld, only a lower world”. Many of us will know that this is not true: when we move through dark nights of the soul, initiations and periods of dismemberment we make the pilgrimage to the underworld (and the underbelly of our own consciousness). We spend time there – just as the Sumerian goddess Inanna made her Descent to The Great Below!)

In Philadelphia I took my sacred art students through an enactment of this ancient Sumerian myth. You could say that we all participated in a mystery play. It was challenging but it was also eye-opening and life-changing. My own life changes every time I do this work with a committed group!! (And the same thing is true for ancestral healing work, which I taught in London last week, with another dream group: my current Circle of shamanic practitioners).

Another issue that came up in our “Soul” group was the question of black magic and all things dark. Some people translate the word “seidr” as “sorcery”. I do not agree with that translation as I feel the original meaning relates to both the old customs (sed in contemporary Swedish)  and spinning the lines of Destiny (here think of the figure of the V?lva or Völva and the Norns).

I look around me today and it is very clear to me that for all of us to truly and effectively counter the shadows being enacted on the world stage – we can no longer study spiritual material without studying its darker applications and manifestations. Not to practice it, NO!! – But to understand its workings and deepest recesses –  in order top formulate an adequate response to it.

If we do not personally and collectively embrace the need to do this much-needed shadow work, it seems possible that our shadow taking physical manifestations (in corrupt politicians, greedy corporations, terrorists and so forth) will decide the future of The Human Family on Earth. That cannot be right –  let’s wake up, step into our power and dream (co-create) a different outcome together!!

I said to my shamanic practitioner students in London last week: I am not really a “Love and Light teacher”, I teach from a place of profound willingness to find the treasure in darkness: the dark time of the year, my personal darkness, our collective darkness. That is where the treasure is hidden.

 

 “One does not become enlightened by imagining figures of light,
but by making the darkness conscious.”
– C. G. Jung

In Norse shamanism the forces of Chaos are often linked to the Giants. The god Thor is always busy in the East fighting the Giants and keeping them at bay. Yet the ancient texts also inform us that the giants walked the Earth long before human beings did. That makes them our ancestors, especially the primordial giant Ymir from whose body our world was created!

For more information I invite you to watch my brand  new art video,

Ymir and Orion, First Ancestor, First Shaman

 

[embedyt] https://www.youtube.com/watch?v=oRE8XkyY2ts[/embedyt]

My own allies are urging me to drop ever deeper into my connection to the goddess Skaði – The Winter Goddess – and her (our!) giant lineage. They have also asked me to state publicly where my spiritual home is and from what place within myself I teach. Just so people who believe that all we need is “love and light” will not choose me for their teacher. This article meets their request.

May you too find your True North!

 

***

About the Author:

Imelda Almqvist

If you’d like to be added to Imelda’s mailing list and receive soul food and updates on courses and events, please drop her a message through her website!

Imelda Almqvist is an international teacher of shamanism and sacred art. Her book Natural Born Shamans: A Spiritual Toolkit For Life (Using shamanism creatively with young people of all ages) was published by Moon Books in 2016.  She is a presenter on the Shamanism Global Summit  2017 as well as on Year of Ceremony with Sounds True. She divides her time between the UK, Sweden and the US. Her second book SACRED ART, A Hollow Bone for Spirit : Where Art Meets Shamanism will be published in December 2018.

Click Image for Amazon Information

www.shaman-healer-painter.co.uk  (website)

https://imeldaalmqvist.wordpress.com/  (blog)

https://www.youtube.com/results?search_query=imelda+almqvist  (Youtube channel: interviews, presentations and art videos)

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GoodGod!

April, 2018

Meet the Gods: Dian Cécht

(art by Jane Brideson)

Merry meet.

With so many people around me sick, it was probably no coincidence I came across Dian Cécht, the Irish god of healing. It so happens a story told about him is the same as the one told about Credne, one of the three craft gods, last month. He was described as a craftsman who worked mostly in bronze and when the High King lost his arm in battle, he fashioned a functioning replacement arm from silver.

In “Pagan Portals: Gods and Goddesses of Ireland: A Guide to Irish Deities,” Morgan Daimler also tells the same story, adding that Dian Cécht also healed Midir’s wounded eye and cured plagues disguised as serpents. “There is a reference in the St. Gall’s incantations to a salve of Dian Cécht, which is used for healing. Dian Cécht was invoked with healing charms into the 8th century CE and even in modern folklore is associated with an herbal oatmeal preparation that has healing properties,” Daimler wrote.

In the Ever Living Ones blogspot, Jane Brideson offered “a prescription for Dian Cécht’s porridge,” describing it as “the oldest-known Irish medical remedy.” It’s made of oatmeal, dandelion, hazel buds, chickweed and wood sorrel.

Multiple sources speak of Dian Cécht’s Well of Health, Tiopra Sláine, said to contain one of every herb that grew in Ireland. Wounded warriors bathed in the water were healed.

Daimler writes, “Dian Cécht was considered the supreme physician of the Gods and possessed a well or cauldron, the Sláine, into which the wounded could be placed and from which they would emerge restored. Throughout the Irish texts where he appears he is renowned for his healing skill and he is called ‘the healing sage of Ireland’ and ‘God of health.’”

As the god of healing, he is associated with physicians and restoring of the body.

He is not only a god of active healing, but also of the knowledge of healing arts and of healing magic. He is known as a superlative healer with any method. We don’t have many existing myths featuring Dian Cécht, but the ones we do have generally center on his healing skill in one way or another,” Daimler wrote.

His name is thought to translate as swift for dían and power for cécht, yet another source said the name appeared to mean God of the Plowshare.

Dian Cécht was also known as Cainte, a chanter of spells and prophecy. His titles include god of power and health and sage of leechcraft,” Brideson wrote.

A well or a cauldron are associated with him, and can be used to symbolize him. Offerings could include water, medicinal herbs or herbal tea. He may be called on for anything related to healing or medicine, when wishing to heal or be healed.

Click Image for Amazon Information

Merry part. And merry meet again.

***

About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

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Interview with Michael H. Hughes, Magician & Author of “Magic for the Resistance: Rituals and Spells for Change”

April, 2018

 

In his latest book, Michael H. Hughes brings together activism and magic as tools for the resistance.

What I’ve discovered doing research for this book is witchcraft, in particular magic, has always been the tool of oppressed people. When you are out of other means of getting something done, you still do what you have to do, and in many cases that involves magic,” he said.

Enslaved Africans used hoodoo and root work. Voodoo was instrumental in the uprising against Haiti’s white class. In medieval Europe, there were poppets and wax figures used against royalty.

The more you dig into the history of magic used as a tool against oppression, the more emerges. There’s even a book that just came out serendipitously for my research, I must say, called ‘Magic as a Political Crime in Medieval and Early Modern England: A History of Sorcery and Treason (International Library of Historical Studies).’ about how magic was used against the ruling class or how the ruling class sometimes used it to persecute people, to accuse them falsely as in the witch persecutions,” Hughes said.

In the introduction to his book that is due coming out September 8, in advance of the midterm elections, he states, “We are living in a time of great turmoil at the edge of history. A time in which liberal, democratic values and ideas that have withstood wars and despots are under attack by rising tides of nationalism and racial supremacy; in which the industrial model of our society is crumbling, and with it the patriarchal, hierarchical structure that has kept it in place. An era in which our very existence as a species is imperiled by a warming planet, overpopulation, and our unquenchable desire for material goods.”

For those who don’t wish to give up and are willing to advocate for change, this book can serve as a toolkit to manifest equality and peace. It contains spells, rituals and historical examples to help readers put their magic to work to make the world a better place.

Magic, Hughes explained, is “innate in us. It wants to express itself.”

What Hughes found when he stripped away erroneous history and dogma were folk traditions and indigenous traditions he considers the roots of magic – the basic techniques that are universal. Those include sympathetic magic and elemental associations. For instance, he noted, traditions all over the world consider fire a creator and a destroyer. Everywhere people work with the four directions. Magic words, chants, song and dance are used in every culture.

I was just working on a chapter on talisman and amulets. I was looking into how they evolved and where they came from. It’s so fascinating to think that Africans from the Congo are brought to this continent and they meet Native Americans who were using medicine pouches that there’s no difference between the Congolese bags that they wore around their necks, even to the same natural items that they would have in their bags,” he said in early March as he was putting in long hours to get the finished manuscript to his publisher.

Ancient Egyptians wrote on papyrus they rolled up and put in a little tube that they wore around their necks. Observant adult Jews put on tefillin, small black leather boxes holding parchment inscribed with verses from the Torah. Catholics are given the scapular to wear.

So even if a lot of these don’t come from the same roots, they’re universal. For me, it seems to argue for the fact it works. It’s effective magic. When you carry around items symbolic, important, protective or powerful on your body, then, for whatever reason, as humans we like to do that. So if you don’t believe in magic, then you have to assume it’s somehow part of our psychological makeup or something like that. But if you believe in magic like I do, then the ubiquity of all these kinds of traditions seem to indicate that it probably works; that’s why people do it.”

When people think of magic they think of spells, and when they think of spells, they think of witches. But magic does not belong to one group or one culture. It underlies all spiritual traditions and systems. In it’s most basic sense, Hughes defines magic as the use of directed consciousness to effect change in the world.

What I’m trying to do with this book is be clear this is just magic. It’s not witchcraft, it’s not traditional witchcraft, it’s not Druidry, it’s not indigenous tradition, it’s not chaos magic, it’s not post-modern magic, it’s just magic. And as such, I try to create these rituals so that they can be plug and play, which is what I think the success of the Trump binding spell,” he said.

The Spell to Bind Donald Trump and All Those Who Abet Him led to this book.

Originally I was going to write a book on magic, theoretical and practical magic before this Trump spell took off and had a life of its own and dragged me along with it,” Hughes said.

At the time he crafted the binding spell used for the first time February 24, 2017 , Hughes said, “I really thought, ‘This is just going to be some small thing that I publish [on Medium] and a few people, maybe the pagan community, they’ll argue about it,’ which they did. But wow, it really just blew up beyond anything I could have imagined. The whole thing has been a really surreal experience.”

Within days, it went viral.

A couple of stories that blow my mind,” he said. “One is I was going to do the ritual. I had about 30 or 40 people who were going to gather to do it and the night of it I went to pick up some wine and beer for afterward and I walk into some random liquor store in Baltimore and the woman, probably in her 20s, said, ‘Do you want your receipt?’ I said, ‘Yeah, yeah I’m hoping to write this off. I’m cursing Donald Trump tonight.’ And without batting an eye she said, “Oh, do you have the unflattering photo?” I just stared at her. She said, ‘Me and my friends are doing it later tonight.’

I was dumbfounded. I knew it was circulating pretty wildly. The entire week after I published it, I was on the phone all day. People calling, reporters emailing. I did so many interviews it was ridiculous. As the ritual got closer, I realized how big it was getting, I started getting calls from TV reporters [wanting to film the ritual]. I didn’t want reporters, especially at the first time. You never know how they’re going to portray it. I didn’t want it to be really intrusive … but they were so insistent on filming it, I said, ‘Oh, I hear there are going to be people at Trump Tower doing it.’ I just made that up.’”

When the film crews showed up at Trump Tower in New York City, there were 20 witches outside. More were in front of his tower in Chicago.

It happened and I had no idea. I really just pulled that out of thin air thinking, ‘Well, maybe there’ll be some people there doing it’ and sure enough they showed up and did the ritual.”

The witches weren’t the only ones. Thousands upon thousands of occultists and magicians took part. Even Christians and Buddhists – many tweaking it to use their way in their tradition – performed the ritual. Many had never never performed a ritual in their lives. It became the largest and longest continuing magical working in history.

[embedyt] https://www.youtube.com/watch?v=dGwhxW3lPDs[/embedyt]

Did it work? Well, Trump’s initial travel ban was rescinded, the repeal of the Affordable Care Act was halted, Robert Mueller’s noose has tightened and no wall is being built. However, the tax bill passing, the threat of war and the assault on the environment show there is still much work to be done. Each month, members of the magic resistance continue to perform the ritual. Hughes also offered a daily version as well.

I realized that the fundamental Christians were going to freak out, even Evangelicals, but I was really surprised at some of the vehemence from the pagan community. I guess I should have known better, but I was still a little surprised by the number of witches who said it was awful and I was destroying the reputation of witchcraft. First of all, I’m not a witch. I don’t identify as a witch. But obviously this became witches versus Trump and no matter how many times I … [said] ‘This is magic. I’m a magician, I’m not a witch.’ It just went right over their heads.”

The magic resistance that galvanized around the binding spell is committed to using spells, rituals, prayer, divination and other techniques to resist or impede dangerous or oppressive political movements, politicians, and actions. This, Hughes states in the introduction to his book, includes “authoritarianism, white supremacy, racism, misogyny, xenophobia, environmental destruction, attacks on marginalized populations, as well as other harmful ideologies. It can be viewed as a magical form of self-defense, or defense of others. But it is not just about resistance. This movement also uses magical practices to promote progressive, inclusive, liberating, and empowering political, environmental, economic, and social causes.”

The book gives readers ideas for altars, meditations, community organizing, self care and more. and provides spells for racial justice, women’s rights, LGBTQ rights, environmentalism, immigration, refugee support and nonviolence.

The magic in this book can be broadly adapted to many traditions, and is meant to serve as a foundation for experimentation and incorporation into other progressive and inclusive causes,” he said.

One of the spells Hughes offers is “Hands Off Laws Off: Hecate Invocation” to protect women’s reproductive rights, women’s health clinics and their staff. Meant to only be done at night, its components include a red candle, bay leaves, myrrh, a representation of the lawmaker or organization, a call to Hecate, and a chant ending with “Hands off/Laws off.”

His “Healing the Earth (Microcosm Ritual)” uses a pot of earth, a green candle, stones or crystals, feathers, an edible herb plant, a small representation of an animal, a prayer, and optional tarot cards of the moon and the sun. It has people caring for a plant as a representation of caring for the entire earth – and the magic can he “hidden in plain sight.”

The “thoughts and prayers” offered by politicians inspired a spell called, “We Shall Form a Circle to Protect Our Children” that uses a white candle and a piece of rose quartz.

These, like the others, are based on standard magical elements, directional attunement, ancestor communications, calls to a spirit, astrological influences. They are not part of any one particular tradition and can be modified to align with anyone’s practice.

I always felt like the world was a magical place,” Hughes said. “My thinking has always been sort of magical, even before I understood the magic in theory, as a kid, I would draw something to manifest it or just little sort of ritualistic things I would do in my life even before I knew that was practical magic. It was actually in my early 20s when I really started immersing myself in reading magic and occultism.”

You don’t have to understand how magic works or even believe in magic for the social justice spells Hughes provides to work, as long as they are done sincerely, with full commitment and energy. After all, people who play lucky lottery numbers, pray for healing, throw a coin into a well or leave flowers at the grave of a loved one are all practicing magic.

As the introduction on the yet-to-be-published book states, “If you’ve ever felt disillusioned or burned out because of the slow progress of social change, this magical work can nurture and support you, sharpening your focus and resolve for a more sustained, long-term activism.”

For more about Michael H. Hughes, his earlier trilogy and his blog, visit his website.

***

About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

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Book Review: How to Read Your Horoscope in 5 Easy Steps by Chrissie Blaze

April, 2018

BOOK REVIEW

HOW TO READ YOUR HOROSCOPE IN 5 EASY STEPS –
Stop Reading Books (Except This One…) and Start Reading Charts

By Chrissie Blaze

Chrissie Blaze has created a deceptively simple “introduction” to astrological chart reading. Yes, the book covers the basics of chart interpretation and how to work with each factor as an entry point into chart analysis. But Blaze takes us into advanced “seeing” by moving past these individual factors into what I call “the blend” – she teaches us to weave the parts into a greater whole that reflects the creation story written in each birth chart. If you have ever looked at your birth chart and wondered how to make sense of your Venus in Aries AND your Mars in Libra opposing each other, Blaze’s book will help you sort it out! As she points out, all of the elements of the chart combine as if they are playing in a symphony. Parts are harmonious, parts are discordant – and you can teach yourself to make a whole out of all the parts.

Blaze’s “five easy steps” are not simple! Each step contains many baby steps that culminate in leap forward. I have studied astrological charts for many years and found her process outline to be clear and quite useful, with each step building to a sense of competence. Suggestions for weaving the many parts together are excellent. Blaze tells us that working with what seem like a bunch of disconnected pieces is like learning a language. We have to learn the vocabulary, grammar and pronunciation. Once we practice putting them together, we speak effortlessly! And like getting the “gist” of a language we don’t yet understand, we can work with our first impressions to find a way into the chart. In fact, Blaze starts out in Step 1 by taking us into deep waters – chart shapes! We look at the overall pattern the planets make in the astrological wheel – are they “splashed” all over or in a “bucket” in one part of the chart? The shape tells us something about the overall energetic design of this person’s lifetime. Identifying chart shapes can be tricky, but Blaze wades right in and use our intuition to feel into the chart as life’s destiny blueprint. She asks us to see and to trust what we are seeing. So, in Step 1, we begin reading the chart without any feeling of overwhelm!

(Photo by Diego on Unsplash)

Blaze is correct – you can stop reading other books and use the great technical information in this one to dig deep into your chart. She addresses all of the key factors – chart shapes, planets, signs, houses, chart angles, elements, modalities, nodes – and more. And you can add to the technical information the ability to weave the multiple factors together into a creation story. There are short descriptions of the signs and the qualities of the Sun and Moon in each sign that you can use as references and an excellent discussion of using the Sun, Moon and Ascendant to identify themes and characteristics in a person’s inner and outer selves. But this is no ordinary cookbook of canned interpretations. Blaze shows us her process of analysis in discussing examples of each factor, which I found invaluable. These discussions are a great reference as reading and re-reading them will teach you to think in “astrological language.” And as with learning a language, you will begin to recognize the energies and metaphor that the symbols convey. Blaze emphasizes fluency, rather than rote memorization, and offers practices that will help you achieve it.

At the end of each of the five steps are a “jargon” list and a set of exercises that almost trick you into chart reading without a sense of overwhelm. At the end of Step 1, you are already identifying chart shapes, looking for empty and “full” houses and listing “missing” and predominant elements. Blaze asks you simply to sense how these factors might affect you. You are encouraged to study Sun signs, but not to memorize a list of meanings. She also encourages you to be curious, wide-eyed, to explore and to trust your instincts. It’s a shamanic approach – ask the living energies of the planets how they are working through the houses and signs they occupy! By Step 5, you will know enough to look for themes, using Blaze’s list of interpretation guidelines and working with your findings in the very useful interpretation outline. The outline is a fantastic starting point for looking at your life as a whole through the lens of the chart. Do you want to know about your character and leadership potential? Blaze suggests that you look at placement of the Sun, Saturn, Mars, the Ascendant, what sign and planets are in the first house and how these relate to each other. Blaze will tell you that this is not a hard and fast “rule,” but a good place to start. You will evolve your own way of seeing into these destiny patterns, but these guidelines are a fantastic place to start. I printed them out to use!

Learn the “jargon,” use your intuition and work with “the blend,” and you will be reading a chart by the time you finish this book!

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About the Author:

Susan Rossi is a Practitioner and Teacher of Shamanism. She is a long-time explorer of The Mysteries – the connections between mind, body, spirit and how to live in right relationship to all of the energies streaming through the cosmos. She works with clients as an astrologer, coach, ceremonialist and guide to the wisdom that each of us has the capacity to access. Her focus is on guiding clients to unblock and rediscover their inner wisdom. , exploration of the birth chart, ceremony, legacy writing, hypnotherapy, energetic healing practice and creation of sacred tools are integral pieces of her practice.

Susan trained in Soul Level Astrology with master astrologer Mark Borax. She delights in exploring with individuals the planetary pattern under which their soul choose to incarnate.

Flying to the Heart www.flyingtotheheart.com

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Interview with Jason Miller: Author & Strategic Sorcerer, About His Latest Book that offers Keys for Better Spellcrafting

April, 2018

There are a few cows Jason Miller does not consider sacred, including the reverence for the do-it-yourself approach and the notion that magick should only be used in emergencies.

A sorcerer from New Jersey who practices and teaches magick professionally, his latest book, “The Elements of Spellcrafting: 21 Keys to Successful Sorcery,” is a magickal manual to go deeper and get more out of witchcraft.

Miller was given the name Inominandum, which means “he who cannot be named” by a spirit in the 27th Athyr.

It fits my attitude towards magic,” he wrote in his strategicsorcery.blogspot.com, “the moment you and your work can be completely described by an ‘ism’ or a label like ‘Buddhist’ or ‘Chaos’ or ‘Hermetic’ you are setting yourself up for a huge obstacle to hurtle later in your practice. As Krishnamurti wisely said, ‘Truth is a pathless land,’ and the last thing that must be given up before crossing to the other side of the abyss is the very boat that took you across.’”

His interest in the occult was sparked by an incident on the playground when he was 5.

I don’t know what happened beforehand. Maybe I was hit in the head, maybe not, maybe it was just a weird mental shift for no reason, but I looked down at the ground and I remember looking at the sand … and then looking up, but instead of looking up and seeing the playground and everything else, I looked up and all of reality was at my feet. It was as if the world became a two-dimensional painting and I looked away from it. I’ve had this sense ever after that reality was this show and there was stuff going on behind the curtain.”

The memory of that never faded.

In some ways, that moment of looking away felt more real then reality feels. And so I was always left with this nagging little piece of my brain that told me that what we see as firm and concrete is not as firm and concrete as you think, and that there are things going on behind the scenes.”

That led Miller to explore magic and mysticism in his teen years.

I asked my parents to start taking me to church and started exploring magic as it related to Christianity, and the grimoires, and so on, and then I found paganism.”

He took up the practice of both high magick and hoodoo rootworking while still a teenager, learning how ceremonial and folk magick can work together and compliment each other. When he discovered spellwork and spirits, and was able to do invocations with some success, he knew it he wanted to devote his life to it. And he has.

He traveled to New Orleans to study Hoodoo, Europe to study witchcraft and ceremonial magick, and Nepal to study tantra. Miller is an initiated Tantrika in the Nyingma and Bon lineages of Tibet, an ordained Gnostic Bishop, and a member of the Chthonic Ouranian Temple and the Sangreal Sodality.

What I found in Nepal was a practice that embraced both the very complex ceremonial magic and pretty simple hedge magic and folk magic, and blended them seamlessly together. I also found a practice that was rooted in mysticism and direct experience, rather than blind belief. … It forever changed my view of how magic works, of what was important,” he said in an interview last month.

Many of the ideas about magick that have become sacred cows he has found not to be true.

I deal with a lot of these in my book Elements of Spellcrafting,” Miller said. “I have a whole chapter in the book called ‘DYI is Over Rated.’

You see people a lot saying things like, ‘Any spell that you write yourself is going to be more powerful than something you learned’ or ‘Any tool that you make yourself is going to be more powerful than something you purchase. Any oil that you make yourself – whatever it is, there is this do-it-yourself ethos in Western magic, in paganism, especially.”

While it serves its purpose, taken to the extreme it can cut you off, he said.

It’s one thing to say that developing the skills and training necessary to be able to innovate is the best way to do things. That I think is correct. But this idea that right from the start, anything that your brain farts out is going to be better than anything that people have spent enormous time recording, and in some cases hiding at great personal cost, it undercuts the idea that witchcraft is a craft. A craft is something that you learn, that you practice, that you study, that you gain first competency in and then mastery in, and that you stand on the shoulders of giants. You learn what came first and also you recognize the fact that you can’t master everything in life.”

Miller described himself saying, “I am a witch in the sense that I do magic that is rooted in folk magic sometimes. I do magic that is rooted in intuition. I do magic that is rooted in the nocturnal and in the feminine at times. But I’m not only a witch. I’m also a magician. I call myself a sorcerer. We straddle both of those worlds.”

No one has the full picture” and no one “knows all the great secrets of magic or the universe or mysticism. … I personally think that we don’t even have the capacity to hold that information yet as human beings.”

There are master crafters who specialize in their respective fields, making such things as athames, oils, drums and candles.

It depends what you want,” he said.

You can take a weekend course to make an athame. There’s something to be learned from the doing, there’s an alchemy to it that is important,” but I it will not be the same as one made by a master.

I know how to make my own oils but I don’t find them more powerful than oil from Wolf and Goat, just because I made it. There’s a certain reverence for the do it yourself that cuts people off from taking advantage of and also appreciating people that master a craft.”

Different situations call for different things and there is a place for doing things yourself, but “that holding it up as this incredible power in and of itself is false,” Miller said.

Another sacred cow he shuns is that magic should be done in emergencies only, after everything else has failed.

You don’t hear this as much anymore, but when I was coming up, this was a big thing. … You would hear also, ‘People that go for magic for selfish reasons, it’ll blow up on them,’ and none of this, none of this is true. None of this is true. First of all, if you’re doing magic only when urgencies happen, there are two problems. One, you’re already in the emergency, so by definition, you are managing destruction, your plane is crashing, you’re just trying to decide if you can land in the Hudson or crash into a building. It’s too late to save the business, just figure out how to minimize the damage. And here’s one of the great dangers of magic, too. We can prolong things that are better off ending. …

Problem two is because magic is a craft. Witchcraft, as far as spells go, it is a craft. Sorcery is a craft. You have to be good at it in order to make full use of it. … That’s why emergency magic is bad. If that’s the only time you’re using magic, something already went wrong.”

Spells used in emergencies tend to have a higher frequency of success, likely because of the energy, approach, zeal and ardor put into the spell, but not because you are more deserving at that time.

Miller dismisses the idea of selfishness.

There is this idea that if you ask for money, the spirits will be angry with you, the gods will be angry with you. They don’t care. Money is not a bad thing. It’s not unspiritual,” he said, urging, “Go for what you think you don’t deserve. … In this book, I talk about blowing that out of the water entirely, just blasting against the idea that you deserve or don’t deserve anything.

There is this idea that if you don’t deserve something, then your spell work might not grab it as well, but it has nothing to do with whether you deserve it or not, it had to do with what you feel you might deserve.”

Olympians who get the bronze medal didn’t start out shooting for the bronze, he said, urging, “Go for the gold of whatever it is you want.”

Go big.

He noted that “a shocking amount of people” with whom he’s spoken “want to do money magic, they want to improve their financial lives – but not too much” because that would take them out of their comfort zone.

Let go of the idea of need. Let go of the idea of yes or no, black or white.”

If a spell did not work, it’s not because the caster is not deserving, but rather they’re “shooting for something that unenchantable, they’re not approaching it from different angles, or there’s a technical failure like they’re not using a clear link to get what they want to occur or influence the people they want to influence.”

The idea that intention is all that matters is another of the sacred cows Miller dismisses.

Everything matters is the fourth of the 21 keys he offers in “The Elements of Spellcrafting.” The fifth is that not everything is necessary.

Equating spellcrafting to cooking, he said. “I like to make gumbo in my new Instant Pot. Gumbo has a ton of ingredients. The first few times I made it, I followed the recipe that I was given exactly and the third or fourth time I made it, I didn’t have any frozen okra and I had to put a little more celery in and I was also having someone over who doesn’t eat pork, so I left out the andouille sausage and doubled down on the shrimp and the chicken. Did I still make gumbo? Yes, of course I made gumbo, but it was different than the gumbo that I had made previously.

Now let’s say I decided that making a roux is a pain in the butt, you have to sit there, stirring this mixture of butter and flour for 10 or 15 minutes until it becomes the color of peanut butter. If you let it go for even two seconds, the crap will burn. Let’s just say I decide not to do a roux. I’m just going to cook it like a soup. Am I still making gumbo? No, because the essential ingredient that makes it creole cooking with that thickening agent of the roux is gone. I have not made gumbo, and that’s okay. Soup is good, too. Yes, we can take things out of their original context, but we no longer should call it that same thing. We can replace some ingredients and say this is that thing but with this particular spin, and maybe it will make it better. Maybe you will add an element that really amps it up, or maybe not.”

Back to spells, Miller described a time he found himself without a red candle to summon a particular spirit. Instead, he used a red glass lantern and a white tea light candle.

It actually kicked things up a notch because while the wax wasn’t red, there was a glow, so it changed it a little bit because it wasn’t burning off that red as an offering, but giving red light for the spirit to manifest it. The dynamics of the ritual changed, but it was still successful.

So those are the things that people have to remember: everything matters but not everything is necessary. People really need to get out of this yes or no, either I have to do it by the book or just anything goes dichotomy and start looking in the middle of the spectrum.”

Highly eclectic practitioners may know that what they did works, but do not necessarily know how well it worked, or if it could have been done faster or with less discomfort. It’s important to stop asking if it worked and evaluating how it worked.

Now we’re starting to think like spellcrafters and sorcerers,” Miller said.

Cartoons featuring sorcerer and a demon – drawn by Mathew Brownlee, an occultist and tattoo artist, while sitting with Miller in a bar in Philadelphia – introduces each chapter. The one paired with sane eclecticism has the sorcerer holding up a phurba, a Tibetan three-sided dagger, saying, “By this holy phurba of Odin! I call thee Jeeezusss!’ The demon has a hand in front of his eyes and says, “That’s not how any of this works.”

Some people, Miller said, will “grab a phurba at a new age shop and they’ll say, ‘This is my wonderful athame’ and that’s not at all what it’s used for in Tibet. It’s a dagger, a nail. And then sometimes I’ll give a talk and talk about phurba practice and some of my experiences and people will say, ‘Yes, I do phurba practice, too,’ and what happens is that they bought a phurba somewhere and they dance around their living room with it and basically use it in either ceremonial magic or witchcraft and they don’t know anything at all about it from the Tibetan perspective. So this is where eclecticism sort of goes off the rails. It’s fine, just … stop confusing it with the original thing.”

When something is taken out of context, different terminology is appropriate.

This is where I believe in eclecticism – I believe that eclecticism is the gift of the sage – that multiculturalism, the openness and some access to so many different avenues of knowledge and practice – but we have to approach that gift with sincerity and respect and some amount of intelligence and awareness.”

By providing 21 keys to successful sorcery, from ‘Know What Magic Actually Does’ to ‘Maintain Sovereignty,’ Miller hopes readers will optimize the magic they do.

Let’s start turning our attention to deepening our experiences and doing things that change our lives and really matter in the long run,” he said, concluding the interview.

The Elements of Spellcrafting” details 21 keys best practices grouped into three sections: principals and strategies for how best to apply magic before you begin, methods and tactics that will ensure a positive outcome, and how to take spells to the next level.

Miller is the author of “Protection and Reversal Magick: A Witch’s Defense Manual,” “The Sorcerer’s Secrets: Strategies in Practical Magic,” “Financial Sorcery: Magical Strategies to Create Real and Lasting Wealth,” and “Sex, Sorcery, and Spirit: The Secrets of Erotic Magic.” He teaches and blogs about strategic sorcery.

Learn more at http://www.inominandum.com/home.html.

 

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About the Author:

Lynn Woike was 50 – divorced and living on her own for the first time – before she consciously began practicing as a self taught solitary witch. She draws on an eclectic mix of old ways she has studied – from her Sicilian and Germanic heritage to Zen and astrology, the fae, Buddhism, Celtic, the Kabbalah, Norse and Native American – pulling from each as she is guided. She practices yoga, reads Tarot and uses Reiki. From the time she was little, she has loved stories, making her job as the editor of two monthly newspapers seem less than the work it is because of the stories she gets to tell. She lives with her large white cat, Pyewacket, in central Connecticut. You can follow her boards on Pinterest, and write to her at woikelynn at gmail dot com.

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“Pagans are Rejecting the Gods”

April, 2018

(Photo by Alex Iby on Unsplash)

And so I shake my head.

The new trend, the hip trend, the “youth” trend is gender-fluid and “godless”. Well because I read, and I am both old and young for the generation I happen to have peers with I can tell you categorically and excuse me: THIS IS NOT A NEW IDEA TO PAGANS.

Pagans have always been more open to what gender and identity can mean. From the trans priests of Inanna (4000 BC) to pagan Gods like Thor dressing as a woman. In fact hard concepts of what was male and female are really a Renaissance or post-Mediaeval idea. There have always been gender fluid and trans people. Hidden perhaps, and definitely not usually written about but always there.

The idea there is one kind of “acceptable” Wiccan belief, one kind of “acceptable” paganism belief is wrong. It has never been right. In fact in books by Stewart Farrar and Lois Bourne while the ritual always included a God and Goddess or Lord and Lady there was no strict idea of what this meant. To some it was a psychological construct! That’s right! It was for some about ritualised spiritual and psychological healing. A form of catharsis based on Jungian ideas that humans contain both male and female aspects that required care. As such the female that is often extremely suppressed culturally was brought into the fore to heal and educate. It was never about having a universal meaning. The ritual was the important thing. What you did and said, how you said it, but everything else was open to interpretation.

The idea that Goddesses and Gods must mean the same thing to everyone is an internet idea.

While Wicca exploded as a concept once the anonymous online happened in the 1990’s it also allowed there to be “experts” who wouldn’t have been given the time of day in their local moot, to have an equal or even raised standing. Some of that is fine, but it tends to make folks zealous and preachy. It needed to make itself a “proper” religion and it lost some of the intellectual and gnostic meanings.

If you go back and read occult books written before we were “out and proud” there are bread crumbs, ideas about balance. Ideas about magickal, spiritual and life balance gained through ritual and through sexual relationships*.

The idea that we have to be one thing or another, believers or cynics, rational or spiritual is a false dichotomy. This ignores the complexity of the human experience. In Farrar’s work it states women could be a substitute “man” in a ritual context with the addition of a belt and athame. Men (whom were the socially privileged and dominant cultural force) were not permitted to take a woman’s place. This is often seen as intolerance but it is about the balance. The social, spiritual and ritual balance of energy. That said there were ritual where men did dress as women but it was a deep and hidden ritual about ultimate spiritual balance and enlightenment. It is also true that the Hierophant was often a role in 20th century ritual and even before that. A gender neutral older magickal practitioner role to aid, observe and conduct the balance between the male and female aspects. Sounds pretty gender fluid to me.

To recap: your personal belief in Lord and Lady was largely considered irrelevant and you could be either or both within a ritual setting for a very long time. What mattered was the ritual. The concepts of balance within and without. That female was not lesser, but powerful and beautiful. Whether you felt that the Gods were ideas, internal and or magickal concepts or living breathing beings or all of these things was not a debate. Not important at all. It was the gnostic ideas of revelation, balance and growth.

My advice, which you can of course take or leave, would be do the work. Read the older books. Look within and without and find those balances. Do a ritual that draws in or balances your energies with your opposite. Embrace those whom and different than you. Embrace the God and Goddess within yourself. It will change you. Not because you abandon reason, but because you take into yourself more than you think you can be.

*This is a complicated and often dated concept but the idea that you have lovers to learn and heal yourself and this person is a lot more modern that Dion Fortunes 1920’s Britain would have largely accepted.

 

 

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Gael Song

April, 2018

Healing the Pagan-Christian Divide

An ongoing sadness of my life has been the great divide between Celtic Pagan practices and Christian ones. Folks I’ve met are nearly always vehemently for one and against the other. But I love both traditions (though each has some pretty hefty distortions that need to be healed!). My own inner feminine has been a Pagan Priestess over many lives, my masculine, a Christian Minister several times over. It isn’t always easy for them to get along, either. So, during this Christian Holy week, just past the celebration of Alban Eiler, I think it’s a good time to ponder the intermingling of the two and, hopefully, soften the miasma between more recent and older spirit ways.

As I moved up through planes of light on my own path of transformation over the past 22 years, I was led into understandings about the Ogham letters and their meanings. And one of the hidden Celtic streams associated with those symbols, I discovered with great surprise, was identical to the Christian calendar. So, let’s go through it, shall we? Over those 22 years of daily healing meditations, I moved up through seven heavens in the inner planes: sensate, soul, spirit, logos, cherub, centerpoint, and diamond core realms.

If you look closely at the structure of the human energy field, you can also see seven concentric rings of light or sheaths, matching those seven heavens. Folks move from outside to core in an ascension process during their personal transformation as the spirit initiations are completed: first earth, then water, air, fire, cherub, centerpoint, and finally diamond initiations.

In the seventh heaven, the highest one, the Diamond Core, there are also 15 cosmic light structures that regulate many, many cycles of life on earth and across the universe. See my first article for a fuller description of those, if you like. This time, we’ll focus only on the lowest of these light structures, the cosmic first chakra, the White Pentagram. It’s the light structure of the Goddess, the White Tara, and it overlights the birth of everyone’s inner divine child during each solar year, a bit of every individual’s divinity reawakened, always carrying one spark of the cosmic God/Goddess to be revealed on earth. But this cycle actually is the progress of the yearly growth impulse through those seven sheaths of light within. This time, the impulse moves from inner light sheath to outer, a descent process though the heavens, as some new part of the self is manifested into our physical world. And there are Ogham letters which signify the birth-pushing forces through these inner sheaths of light. But more to the point, these phases of the year and of this hidden druid cycle precisely match the Christian calendar! I found all this quite fascinating. Maybe the two aren’t so different after all!

The seeds of light for the year ahead, which include one major growth vector for every individual, are implanted into each person’s womb of light (both genders have inner male and female aspects of the spirit) on Midwinter dawn, Alban Arturan. Then these seeds of light steep in everyone’s pelvic bowl, the unconscious, for three days, while the Goddess chooses the exact timing and form the new growth impulse will take over the year ahead. So, after three days, the first seeds lift up and out of Her cosmic ocean, the very first inkling of what is to come. This is Christmas morning!

And the growth impulse enters the very inmost sheath of light, matching the diamond core, the seventh heaven. Always, the feminine lights up during the first half of these growth phases, the masculine during the second half. In the spirit world, I’ve noticed, it is ever ladies first! The inner divine child spark also grows from an infant form to an elder during the yearly cycle, so this first sheath contains infants of light, baby girl and boy. The Ogham letter A for Ailm, Elm, signifies the yearly growth through the core sheath then, when fears and blocks from the seventh heaven are brought forward into each person’s life to be faced and healed. Then the new aspect of self is fully released into the core sheath on Candlemas eve, the first birth. So, this long A sound means having the faith of a child and the fortitude to move through our deepest fears to birth new life. (The Ogham symbols for each letter are given below each paragraph.)

Then the growth impulse enters the centerpoint sheath, the next one out, on Candlemas day, Feb. 2nd, the date Mary brought Jesus to the temple for sanctification after his birth. Quite appropriate to this inner cycle! This second growth phase brings forward fears from the centerpoint realms, the sixth heaven, usually hurrying or overwork challenges (the sixth heaven holds the abyss, where intense fears were built into each one of us during our long-ago fall to earth), and the inner divine child looks like a toddler this time. The centerpoint phase ends on the eve of Lent. And then the divine child or yearly growth impulse enters the cherub sheath, the next one out, and the fears of that heaven come into each person’s life during the Lenten season. These fears relate to dark mother memories, ancient sacrifice or cruelty that once caused the closing down of each individual’s inner divine child.

On Easter dawn then, the three core fears of winter (that opened in early November, on the cross-quarter day, Samhein), heavy bands over the heart, are removed, and the divine child within is also born out of the cherub sheath. It’s the long O sound, Onn (ohn) or Gorse, the struggle and sweetness of growth, succeeding through both centerpoint an’ cherub challenges. So, it’s a VERY sweet morning, Easter, named after the Celtic goddess who overlights the inner climb through these two heavens, Eostre (or Ostara). On Easter dawn, I always go to a sacred place in nature to really FEEL and enjoy those dark bands coming off and my own birth out of the centerpoint/cherub difficulties!

Then there’s a period of rest and integration for a quarter moon, after which the logos sheath lights up. The inner divine child has become an adolescent now. Then, the inner feminine is fully built into this logos sheath by Pentecost, fifty days past Easter. The virgin goddess’s element is fire, too, so this passage can bring great passion into play. At Pentecost then, the virgin masculine half o’ the logos sheath within lights up until late June, as the old logos fears are faced (often male domination or brute force impulses). By John the Baptist Day, (June 24th), the masculine of the logos sheath is fully formed, and this new logos-self is birthed into the spirit sheath. This logos birth-pushing force is the long U sound, Ur or Heather, signifying the wild passion, backbone strength, freshness, and heart love of the inner virgins. And on this day as well, all fear debris of the first half of the yearly cycle is washed away within. It’s inner baptism, the halfway point of this hidden divine child stream for the year. No wonder it’s named for John the Baptist.

Then again, there’s a short period of rest. But usually, some project will surface that grounds the growth of the first half of the year into action. Then, the spirit sheath opens, the feminine, on July 22nd, Mary Magdalen day. That’s the time the Goddess sends some personal message to everyone, a hint of what the fears of the coming winter will be like. And the feminine climb, now in a mother form, lasts until August 15th, Ascension day, when Mary of the Christian tradition was said to rise up to heaven. The challenges of this level usually involve exhaustion, the inner mother giving so much to others that her own needs don’t always get met. And then, the masculine half of the spirit sheath opens with some strong action-oriented drive that’s needed to bring in the harvest for the year. This divine child, who looks like a father now, opens new intellectual interests for the coming year at this time, too. The divine child of the spirit sheath is fully formed by Sept. 9th.

But then, there come extra difficulties or delays that must be faced, heavy darkness as the dark child of the year or major fear impulse falls away on October 6th, one full gestation cycle after Midwinter. And the new child of light finally emerges two mornings after, on October 8th, both feminine an’ masculine fully formed in the spirit sheath. This is a momentous shift, for descent into the lower worlds is the major birth for the skyturn, when the most significant gains are achieved. This very long birth-pushing force is signified by the letter E, the long sound, Edad, Aspen, meaning significant victory over fear, with only a short way to go to completion.

October 8th is when the autumn celebrations begin, a moon of rest after the long trials of birth. And toward the end of this moon, some recognition of the newly born divine child will be given by the tribe. But within each individual, there can be lingering uncertainty about the new aspect being observed, for the deep fears that kept this part of the self hidden for so long are not yet forgotten. But it’s a joyous fulfilling time as well.

Then, on Halloween, the soul sheath lights up. Often costumes worn that night foretell the fears of the soul or second heaven that will be brought up during the next moon. But this shift is really on All Saint’s Day because in Celtic life, days were counted beginning at sunset. Soul fears can be quite dark and slippery, and nearly always involve letting something cherished go. But the healing of them brings the divine child through the soul sheath climb, though this inner child is in a grandparent form now!

The breakdown process greatly intensifies during the five intercessory days of the Celtic calendar, too, Nov. 24rd-28th, the old gratefulness celebration to the Goddess for the living of the year. And double II is the letter for this Goddess time, when the White Tara washes off all inner debris in the sheaths that have been lit up since John the Baptist Day; logos, spirit, and soul, all except the sensate that remains to be faced. This letter signifies the washing down of the inner self, cleansing and letting go, to make way for the new light seeds soon to come.

And finally, one moon before Midwinter, the sensate sheath opens, this phase identical to Advent. Often this moon entails facing strong challenges, too, for sensate is the densest level. But it’s the final climb of the passing skyturn. The darkest impulse of the sensate phase, the minotaur, opens on Midwinter Eve. And it’s the girl within who goes to meet it with that circle of light round her head to pave the way for the new implantation in the morn. At midnight then, both feminine and masculine divine children of the passing skyturn are fully born, the androgyne for the year, all the way through the sensate sheath! And the spirit world celebrates around them, for it’s the goal of all life on earth, the building of divine Ogham/Tara children into our sensate realms. And the birth-pushing force through the soul and sensate sheaths is the long I sound, Ioho, Yew, signifying some new aspect of the divine or forever self fully individuated into this world.

Then, the yearly cycle begins again on Midwinter dawn with the implantation of new divine child seeds for the year ahead. That’s the Ogham letter J, mistletoe, Iulioc, with no Ogham symbol for it, though. (There are short vowel streams of light, too, small a, o, u, e, and i sounds, which relate to the ethers within each sheath of light; mind, emotion, and action ones. But it all gets too complicated for a single article.)

And lastly, I’d just like to add that one morning several years ago, in the midst of a healing meditation, the similarities between Pagan and Christian traditions came into me with the most startling intensity. Usually, I invoke the White Tara and Oghama to overlight me in my healing times, the Celtic high Goddess and God. But for some reason that day, I called in the Magdalen and Christ, instead, for old time’s sake, I guess. And feeling those spirit Presences surround me, I suddenly realized They were IDENTICAL to the Celtic Ones! And I was utterly stunned, opening my eyes and literally shouting out, “WHAT have we been fighting for all these centuries then?” And I heard just one quiet word in my mind, “illusions,” Oghama/Christ’s voice. And a bright wave of joy washed through me as my inner feminine (Pagan to the core!) and my inner masculine (a very upright Christian that she persuades to dance skyclad in the moonlight now and then!) merged together in spirit in the deepest way possible. Ahhh! Thank Goddess for healing! I hope your day is just as glowing as that one! Blessed be.

***

About the Author:

Jill Rose Frew, Ph.D. is a clinical psychologist, energy healer, workshop leader, and author. She is hoping to found an intentional community in southern Scotland in the near future. For information, please see www.thehomestarcommunity.org

She is author of Guardians of the Celtic Way (her name was Jill Kelly then), and Alba RebornVolume One Revised, and Volumes Two and Three.

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