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Title: The Untamed Witch: Reclaim Your Instincts. Rewild Your Craft. Create Your Most Powerful Magick. by Lidia Pradas
Details: Copyright 2022, Quarto Publishing Group USA Inc.
Synopsis (By Way of Back Cover): "REWILD YOUR MAGICK!
Personalized magick is the most powerful magick. The Untamed Witch empowers you to use your own instincts, intuition, and personal environment in your witchcraft.
Witchcraft is not one defined, arbitrary path. Rather, it is a diversity of practices that you can curate and align with based on your lifestyle and unique gifts. Moreover, those practices are not meant to be done the same way by every witch. Someone else’s love spell is how they conjure love. Why use lavender in a ritual if it isn’t native to your surroundings or you simply don’t like it?
This guide gives you the insight and tools to undomesticate your craft, turning your practice from ordinary to inspired.
The Untamed Witch also outlines:
· Tools and practices to access the subconscious
· How to work with the life-death-rebirth cycle
· How to use elemental and land witchcraft
· Ancestry work and communicating with spirit guides and entities
Learn how to do your most powerful magick yet with The Untamed Witch."
Why I Wanted to Read It: The last few years have been big for Witch books, of Witches of all kinds.
How I Liked It:
I'd like to be honest with you about a shortcoming of mine as a reviewer. Listen, if you've hung around here even a bit, you've heard I've got some experience with Witchcraft. I've been practicing a long time, and even longer than some of the people who have written books that I've read and reviewed here. I haven't been a beginner in a long time, and yet I've been evaluating books for beginners; this is a bit flawed. While I think there's essential knowledge that should be included and everyone should know and I can spot it missing from (too many) beginner books, I miss out on something important too often: does this book help spark the wonder that made you reach for it in the first place? Not that such wonder isn't present in more experienced practitioners and adepts: of course it is: Witchcraft is a vastly complex, nuanced series of beliefs and concepts that can take many decades to explore and understand, even if you think you understand. But when you're just starting out, it's a special time. No, I'm not talking about dabbling or going through a phase, I mean when you're pretty sure this is it, pretty sure you're hooked, and it's just a matter of information teasing it out. So how does this book stack up to that lofty vision? Let's find out!
The author manages to give both a basic overview of Witchcraft and magic as well as more complex concepts not usually explored in beginner books (like the Jungian-flavored theories of the three worlds and the three selves, and working with various kinds of spirits, including not just Gods but the dead and the fae, among others). A theme runs throughout the book of finding what works for you in your practice, rather than the so-called traditional route.
I won't belabor the point: I thought the book was mostly excellent. It's done in a concise but still engaging style that works for a beginner, but obviously the concepts are still appealing and appealingly packaged to the more experienced practitioner (like your humble blogger, obviously). While I've been sadly pretty overwhelming disappointed with many of the recent Witchcraft for beginners books I've read written in the past decade, particularly their failure to keep up with the 2010s and 2020s in anything other than a very surface way, this book actually delivers with truly inclusive language as well as a caution about the tricky relationship social media can have on Witchcraft and extensive exploration of climate change.
Easily-accessible Witchcraft for beginners books have been mass-produced and available (in the United States, anyway) since the 1990s and expanding each year and the late 2010s saw an explosion of "Witch culture" in every direction that spawned even more books and media. As I've poked through more recently-written beginner books over the past couple years, I was disappointed not just for me as the experienced Witch reading them, but also because I don't think they would've carried the spark for a beginner. I'm happy to say this is one book that does the damn near impossible: it can make even the experienced feel that beginner's spark.
Notable:
Occultists are still debating the difference between left-hand and right-hand paths. Some practitioners associate the left-hand path with baneful techniques and the right-hand path with benevolent methods.
For others, the left-hand path simply implies accepting both darkness and light, separating it from morals and ethics.
There isn't one "right" way to do magick. In my experience, the best approach is to get to know many branches of magick and try to ones that fit your vision of the world and your lifestyle. This will give you a more comprehensive view of how energy interacts and creates change. Low magick has always worked better for me, but I have included a couple of high-magick techniques in my craft. Duality has a strong role in my magick, and my methods often stick to the right-hand path. This is what I have found works for me; when you explore, you will find your own way. (pg 10)
I must admit, the whole "left hand" and "right hand" stuff makes me twitch a bit. Ethics can be complex and complicated. You might not want to do a binding and think all interference with free will is bad, but what if you need it to stop someone from harming other people? It just seems like an overly simplistic form of thinking.
The topic of the rules of witchcraft has been widely discussed in the occult community. Some practitioners defend the existence of universal laws that affect all actions that tap into magick. By contrast, for other practitioners, the rules that apply to you highly depend on the type of magick or spirituality you work with. The following are some of the most popular rules in modern witchcraft. It doesn't mean you need to apply them all to your craft. Your craft should match your ethics and morals.
The Wiccan Rede and the Three-Fold Laws
Two of the rules that most Wiccan branches share are the Wiccan Rede and the Three-Fold Law. Both emanate from the concept of not using witchcraft to hurt others, leaving some practices such as cursing or hexing outside the Wiccan craft.
Other traditions that do not follow these rules have explored such practices and do not see them as against their guidelines.(pg 30)
The Wiccan Rede is often cited as "An ye harm none, do what ye will," although this is only a part of the complete poem. The authorship date of the poem is not clear; it is believed to be written between 1960 and 1970. The Rede refers to pursuing your desires as it doesn't damage others. However, some Wiccans interpret this with a less passive point of view: as an encouragement to do good, as inaction can also cause pain. (pg 30)
The Rule of Three or Three-Fold Law states that everything you do will come back to you multiplied by three. Some variations disregard the three-aspect, saying that the energy you put into the world comes back to you as it is, good or bad.(pg 30)
The rules are seen as the Wiccan version of the Golden Rule, an axiom found in many religions around the globe that refers to treating others how you want to be treated. Some practices fall in a gray area when talking about these rules. The discussion is often focused on free will. All our actions affect others, some of them more than others. Practices such as binding a person to prevent them from doing something are often debated, as they can be used to protect yourself or to harm another person.(pg 30)
A couple things I've mentioned before but that's good to repeat. In fact, I'm going to cut and paste my own words:
In as much as I can condense centuries of history into a paragraph or two, in the early mid-20th century, a retired British civil servant and occultist, attempted to revive what he felt were the ancient Pagan religions of old, basically taking some pre-existing folk practices (some of which pre-dated Abrahamic religion) and trying to formalize the practice by borrowing from other occult traditions, including ceremonial magic. Just how much he took and just how much pre-existed is still a matter of debate. The name "Wicca", from the old English term for Witch, Wicce, was used, although Gardner and his high priestess Doreen Valiente, called themselves Witches, not Wiccans, and their books referred to Witchcraft, not Wicca. As the popularity of this tradition took off both in the UK and in the States (and elsewhere; I'm speaking to those primarily since that's what I've studied the most), some people felt more comfortable calling themselves "Wiccans" rather than "Witches" due to historical perceptions of the term "Witch" and living in majority-Christian countries.
So there's a bit of a split, sometimes. You should never call someone who calls themselves a Witch a Wiccan, but you should also never call someone who calls themselves a Wiccan a Witch, either. (It's honestly not that hard.)
I prefer the term Witch for a number of reasons. Number one, it's the term Doreen Valiente used. Number two, and I suspect this is where I share some similarities with the author, I've noticed a watering-down, kind of "Christianization" of Wicca that's just harder to do when you call it Witchcraft. For one, to this way of thinking, the Wiccan Rede (also known as the Witch's Creed) about "Do what ye will but harm ye none" isn't seen as a moral guideline, but becomes a "golden rule" and even a "law" which it is not. Really, it's intended to be a suggestion, and frankly, it's a bit purposely ambiguous. Sometimes you have to hurt someone to help them or for the greater good. For example, there are rumors of British Witches hexing Hitler to prevent his gaining greater power in England. But calling it a "law" seems more acceptable to a majority Christian country. Trying to force the Rede into a law and otherwise taking a very Abrahamic, particularly Christian world view (Deity is your parent in the sky, angels are God's messengers, and there are very cut and dry rules about morality, et cetera) is unfortunately far more likely to happen with people calling themselves Wiccans-NOT-Witches.
It's not only for that reason I don't care for the term. Secondly, it's frustrating when you go about identifying your spiritual path/religion (however you want to look at it) and have someone unknowingly blurt out about how they went through that "stage" too. Imagine if the next time someone mentioned they were a Christian, a well-meaning person remarked that they were "into" that in their teens, or they knew someone who was, in the same tone you use for your emo phase (I'm not saying you can't try it and decide it's not for you, I'm saying be respectful to other people's spiritual practices). In my experience and my study of other people's experiences, that's just far less likely to happen with the terms Witch and Witchcraft.
I also like just plain circumventing the debate over it being "modern" religion. Here's my take: absolutely no religion exists unchanged from its original form for centuries, let alone millennia. Even within a hundred years, the Lord's Prayer alone has gone through some revisions. While you shouldn't be claiming something is ancient when it's not, something does not need to be ancient to have value. Whether this chant (or spell, or Ritual, or whatever) is from hundreds of years ago, or you came up with it this morning, it's if it works that matters. This needless quibbling and sniping (and don't think that Fundamentalist Christians don't use the argument that "Our stuff is real, this isn't something we came up with twenty years ago!") is an annoying distraction. If you can't prove something's origins, don't claim to prove its origins. Give what information you do have, to the best of your knowledge. But again, it's not how old it is that matters, it's if it resonates.
Got all that? Good! So, to this I will only add that the Witches' Creed/Wiccan Rede (whichever you prefer) is intended as a guide rather than a law. This is a path highly against dogma. Also, the Rule of Three is, as Amanda Yates Garcia suggests, more meant as an encouragement to ACT as though our actions will come back to us times three.
Also, assuming any self-described "Wiccan" or "Witch" does any one thing is faulty thinking. As much as it's trendy for modern occult authors to scoff at Wicca and loudly distance themselves from any influence, I've met many Wiccans who curse (obviously for what they feel are good causes, not a whim) and engage in similar magic, so it's worth reminding that the term "Wicca" is perhaps not as nebulous as "Witch" but is still quite flexible by design.
Speaking of hexing and cursing!
Hexing and Cursing
This kind of magick focuses on harming a particular person. The reasons behind casting these spells vary widely: jealousy, hatred, justice, revenge, teaching a lesson, and so on. In general, they are a way to punish a person.
The usual argument against hexes and curses is that you are placed in the position of judge, jury, and executioner, and sometimes mistakes happen. Some witches are against any harm, believing that this gift should not be used to cause pain. However, this isn't an argument against self-defense or standing up for yourself. In those circumstances, you can focus more on finding a different way, such protective rituals, binding spells, or magick aimed to quicken the consequences of someone's wrong actions.
Another controversial point about hexes and curses in the negative energy they raise. Some witches say it will permanently become attached to or come back to the sender, making them "pay the price." Others believe having the right skills and using protective steps make hexing and cursing completely safe. If you choose to use this kind of magick, a caution holds true here: They are a type of spell that easily backfires because they are often cast in the wrong mental state. (pg 174)
I will only add that hexing is not always baneful or similar to cursing; I've seen some that use it as a form of what might be called controlling magic (a "love hex" for example) and some just as a synonym for any other kind of spell (a "healing hex" and in some cases, "hexing" the sickness out of someone to heal them). Always best to be sure.
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The author explores Witchcraft as a concept and offers some caveats.
Witchcraft is not the right path for people who come looking for a "quick fix" or "ancient secrets." Witchcraft is art, practice, discipline, knowledge, and passion. Only by working on yourself and exploring the world around you will you discover your own path, the truth that lies in you.(pg 30)
Yes, good!
One of the most common concerns about witchcraft is its cost. In my experience, the truth is that it does come with one. When you ask something of magick, it's not simply a matter of making a request; you need to put effort and energy into mastering the craft. It's an exchange. Not all rituals will work for you, and some rituals that do won't always work in a way that satisfies you. You will need to decide what fits your craft and what is worth it for you.
There is another cost of witchcraft, and that is that it sticks with you. Your experience of the world changes you, and you cannot return to the way you saw it before. That knowledge-- and your new understandings of the world and yourself-- become part of who you are. (pg 11)
I like this because it subverts the kind of flawed thinking that comes from horror movies/fantasy books that people pick up about Witchcraft "having a cost" (meaning if you get involved in this, bad things will happen to you) when the actual "cost" is life experience and hard work.
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Tools are also helpful in the mundane part of magickal workings. The knife used to cut herbs, the knitting needles used for knot magick, and the chalice used to drink during a ritual have physical uses, but their meanings are still very magickal. (pg 29)
This is a topic Starhawk explored and Doreen Valiente co-signed and that I love: magical tools have practical purposes that are also made magical. Dual usage!
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To keep silent reminds us that some things should be kept only between us and the powers we work with. It also refers to not outing pagans without their consent, as sadly, it can put them in danger. I think it's important to distinguish between keeping your practice private, teaching, and fighting to remove the stigma from pagan practices. All of these activities can be compatible. (pg 32)
This is a really beautiful explanation of To Keep Silent and about respecting other people's privacy as well as being a public advocate.
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The Wheel of the Year
The Wheel of the Year is a relatively new system used to celebrate the seasons based on reconstructions of ancient rituals, folk traditions, and new interpretations of the seasons and the solstices. The origins of the modern Wheel of the Year can be found in the 1950s in the writings of Wiccan and neodruidic authors. Nowadays, it is observed by many neo-pagans.
The Wheel observes eight festivities, or sabbats, divided into greater sabbats and lesser sabbats. This classification doesn't refer to the importance of the sabbats but more to their origins.
The greater sabbats are those inspired by the Celtic fire festivals: Imbolc, Beltane, Lughnasadh, and Samhain. They were the first additions to the Wheel by Gerald Gardner in his book Witchcraft Today. The greater sabbats are also called the cross-quarter days because if we picture the year as a wheel, they fall on the four cardinal points. Cross-quarter days also refers to their falling in the middle of a season, although the current dates are slightly off for this.
The lesser sabbats-- Yule, Ostara, Litha, and Mabon-- celebrate the solstices and equinoxes. After the greater sabbats were introduced, some covens started celebrating the equinoxes and solstices too. Their names and celebrations were officially established between 1960 and 1970.
As the main objective of the Wheel of the Year is to follow the changes in nature, the sabbats have opposite dates in the northern and southern hemispheres. The festivals of the Wheel are not exclusive to Wicca, but Wiccan dates are the most popularized ones. Many witches who don't follow Wiccan traditions have adopted this system of festivities. Some practitioners also modify it to include local festivals or to make it fit their climate. (pg 60)
I'd argue a bit on this. While it was more or less formalized in the mid-20th century, scholars place many of these festivals and their origins obviously far earlier. They adapted as Abrahamic religion came. Also, they are not strictly Celtic and have a basis in both Europe and even the Americas in some cases.
Places without the Four Seasons
The Wheel of the Year was developed with a European viewpoint, and it matches European seasonal cycles and agricultural changes. Because of this, it does not fit the natural rhythm of every place. If your goal is to connect with the changes in nature and honor its cycles, it's important that you do it locally; your celebrations and rituals should follow regional observances.
The four-season model also has a big flaw for some places of the earth: There are not four seasons. For example, in the tropics, the seasons are divided into wet and dry, and in the polar zones, there are only winter and summer.
You can craft your own wheel, one that matches your reality and focuses on the changes you feel and observe around you during the year. You can use the Wheel of the Year as inspiration, but I think the best option is to research local festivals because they probably already match your climate. (pg 64)
I mentioned before about the Wheel of the Year, but I will say I really like the emphasis on noticing what's happening around you at each Sabbat, not simply reiterating a tradition but losing the core meaning (for example, if you're celebrating the harvest and one of the primary crops of the European agrarian societies that celebrated years prior is not being harvested in your area either at that time or at all, find out what is and incorporate that!).
Climate Change
We as humans are facing a global threat-- climate change. This disruption is in the standard climate patterns has caused disturbances and modifications in the conventional seasons and climate regimens. Because of it, some traditions don't match the current weather anymore.
It is a sad reality, but it should be taken into account when planning your rituals. For example, some rituals might ask for a white winter in places where it hardly ever snows now. Part of adapting your craft to the cycles surrounding you is to observe them and question whether traditional customs still fit them.
On a more personal note, I also think that we, as witches that work hand in hand with nature, should participate in helping minimize the harmful effects of climate change. The anthropogenic causes of global warning have been proven in many studies; we need to demand a new way to develop our civilization that is respectful of nature. (pg 64)
I'm glad for that important end note: climate change is absolutely fightable and it's the corporate polluters/fossil fuel companies who benefit from us thinking it is not (and giving up). We can stand up and fight this and it's still able to be stopped, we just have to want to and put in the effort. Incidentally, desire and effort are things in which Witches train to learn and control and use to our advantage.
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The understanding of the elements is to some extent culturally based. For example, the Celts believed in three elements (Fire, Earth, and Water), and Chinese tradition focuses on five elements (Wood, Fire, Earth, Metal, and Water). This doesn't mean there is one "right version" of them. They are simply different human-made classifications for the same natural fundamentals. (pg 81)
If we organized the four elements according to their closeness to the physical realm, Earth would be the closest one, then Water, then Fire, and finally Air. Some authors switch the positions of Fire and Air, but I prefer this classification because Fire does have a visual appearance while Air doesn't. The fifth element, also called quintessence, united them all and belongs to the Otherworld. (pg 81)
I've studied a lot of Celtic history, and I've never heard the three elements, but of course, things adapt. The rest is an interesting perspective.
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The relationships that humans have with nature is complex. The Industrial Revolution is often seen as a turning point at which the pact between people and earth was broken. However new research shows it wasn't that simple. Humans evolved in Africa, and the African (and some European) ecosystems evolved with us. When humans started spreading 22,000 years ago to different parts of the planet, they encountered naive fauna that had never met a human hunter, especially in American and Australia.
Megafauna-- large-size animals, such as bison, buffalo, bears, horses, deer, and extinct animals such as giant sloths or mammoths-- suffered the most. Their populations had already started to decline, but the systemic killing in small numbers of young individuals was enough to drive them to extinction. This event is known as the overkill theory.
Without megafauna, ecosystems all around the globe changed, and humans did too. With the rise of extensive livestock and agriculture, some of the grazing and grasslands previously maintained by megafauna survived. This megafauna disappearance means that when we think about the balance between nature and humans before the Industrial Revolution, we only see what was left after an anthropogenic mass extinction of animals and the plants that depended on them. The overkill theory does not disregard that many human cultures reached an equilibrium with nature after the disappearance of megafauna and that this balance was disturbed by colonization and the Industrial Revolution. (pg 96)
Learning about the environment is important for witches. We need to understand that we are as much a part of nature as animals, plants, and stones are. We are part of the physical and spiritual web that links everything. We also need to keep in mind that every act has a consequence, good or bad. Our actions create changes. If we want to tap into the earth's energy, we want to tap into the earth's energy, we need to restore the function that humans had and heal it as a whole, restoring the symbiotic energy between ecosystems and magick. It is our responsibility to study the natural and spiritual realms to at least try predict the results of our behavior. (pg 98)
Interesting history and good points.
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The author talks about spirits more than any other beginner book I've read and I love it, since I don't feel this is covered enough. She gives some great advice and insight and this is seriously something that's criminally unexplored in these sorts of books.
When I talk about reconnecting with the land, one of the first things I recommend is learning about the ecology of the place where you live. Some witches celebrate seasonal festivals that don't match their seasons, looking for plants that don't grow where they live, working with spirits that don't inhabit their land. Through conscious knowledge off your surroundings, you will be able to predict its reaction to your magick more accurately. (pg 101)
Land spirits are usually represented in a zoomorphic form, which allow them to move and interact with more freedom. But they can hide in many other shapes, as plants or mushrooms, nonliving things such as rocks and water, or even more legend-like forms as shadows. The main thing these forms have in common in that they always belong to the local landscape, and they never look out of place; although their energy might make them look special, such the enchanted wolves and bears in legends, or when you go on a hike and find a tree that seems to stand out from the rest. (pg 111)
Genii locorum [local spirits] aren't the only entities with strong bonds to the land. From ghosts to faeries and even deities, many other beings are linked to a particular place. Some places are more likely to attract spirits because they have a unique energy that allows them to act as links between realms. (pg 111)
An egregore is a special type of spirit. Although egregores were initially linked to angels or watchers, modern traditions have started to use this word to define an entity or group mind that arises from humans united toward a particular goal. As they original from humans, they belong to the Midworld.
The more people who believe in egregore, the stronger they get; and they help the members who contribute to their formulation. But egregores lose power when people oppose them, and they are weakened when people are not sympathetic to the cause. Sometimes they are classified as "artificial" entities and spirits, not because they aren't powerful, but because their power and overall existence depend on the actions of other beings. (pg 120)
Before working with spirits, cleanse the space and establish protections. Some practitioners also cast a circle to delimit the workspace within that circle and make it easier to control. Some common indicators of a spirit with ill intentions are:
· The spirits shows impatience and aggressiveness. They resort to threats or "predict" something terrible happening to force you to behave the way they want.
· The spirits treats you as the chosen one. It tells you that there are many things only you can do or learn from them. They never give you any proof of this, and most of their information is not helpful.
· They try to isolate from your friends and family or want you to give up on your life goals.
· They don't respect your free will and try to micromanage your life. (pg 122)
A house spirit of a type of entity linked to a home. House spirits are inhabitants of the Otherworld residing in the Midworld. They are often classified as a genius loci, minor deity, fairy, or goblin. I believe they possess enough distinguishing traits to be recognized as a distinct type of spirit. (pg 133)
The power of the lands is a strong aspect in many pagan beliefs. Some people argue that all natural places are sacred, while others think some are particularly relevant. From my perspective, nature is sacred as a whole and should be treated as such. However, there are points of high energy that can be differentiated from the rest. Working outdoors is a way to invite other forces and entities into your magickal workings. I find that it is often easier to connect with the element of Water when casting a spell near a spring than when calling from a home altar.
This method of working with the environment is a way to connect with the powers of the land and reconnect with them. Josephine McCarthy warns in the book Magic in the North Gate that, as this person-land connection has been broken, it is easy for neo-pagans to fall into re-creating dogmatic patterns of early religions that are no longer applicable to our land or culture, evolving into "dressing up and role-playing with an added side of psychology." Her words might sound harsh, but I don't think they should be seen as discouraging or an invalidation of beliefs. They should serve as encouragement to find the true, raw form of your spirituality.
(pg 34)
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The Anima/Animus: This archetype stems from the male/female dichotomy, coming from your personal experience of gender, expectations, and experiences with other genders. (pg 38)
Another cycle that has been traditionally linked to magick forces, for good and bad, is menstruation. Historically it has been seen as something powerful, but it has also been used to deem menstruating people, particularly women, as "unclean." Because of this, some movements have used it as an empowering symbol. (pg 74)
Inclusive gender language that's TRULY inclusive! This shouldn't be so hard and yet this still feels like a huge win and I'm delighted to see it. Inclusivity truly isn't as hard as some bigots try to make it out to be.
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It is also healthy to ask yourself how much social media influences your craft. It is not unusual for trends to appear where everyone seems to practice in the same direction, only then to change to a different direction sometime later. Don't be afraid to question the consensus.
Research and think critically and carefully about information you see online. (pg 180)
Excellent points all.
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Two of the most common and ancient ways of communicating with deities are offerings and prayers. Offerings are a way of showing devotion, deepening the relationship, asking for favors, paying pacts, or asking for forgiveness. Each deity usually has a set of preferred offerings. Prayers were present in many pre-Christian pagan beliefs. They are a way to use words or our mind, and sometimes rhythm and music, to communicate with deities. Sadly, many pre-Christian prayers have been modified, reconstructed, or completely lost, but that doesn't dismiss the effectiveness and power of this method. (pg 127)
I feel like with the backlash to modern Witchcraft, especially and specifically Wicca, too many authors forget that which predated Abrahamic religion and what was lost as a result. This doesn't claim any false history (part of the backlash is lazy/unavailable research in all those earlier beginner books that claimed a lot of material/traditions were ancient when they weren't, either knowingly or not) and yet still points out what came before.
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Some practitioners decorate their altars to match the seasons, bringing a bit of the outside inside. This is particularly important for practices that work with natural cycles. Altars are not a must for all traditions. However, as Christopher Penczak writes in The Outer Temple of Witchcraft, by creating an altar, you create space for the practitioner facet of your life and invite that energy into your daily life.
[...]
It is important to many worshipers of the gods to have a place dedicated specifically for worship. These altars focus on offerings, acts of devotion, petitions, and communications with the deities. They often include images or representations of the god and candles that represent their presence. The design of the altar can vary widely depending on the deity. (pg 138)
Excellent advice, and I might offer that altars do not have to be fancy nor expensive, just heartfelt. Pictures printed out, cut out of old magazines, something you sculpted yourself, a cool rock you found that reminds you of that Deity, whatever.
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What do you think of this sentence, Felipe? "Know yourself," Mafalda asks. "It's excellent! In fact, starting from toady I'll being putting it into practice! Yes! I won't stop until I know myself and how I am in reality!" Suddenly, Felipe gets sad. "Oh, God! What if I don't like me?"
--Vignettes from Mafalda by Quino (pg 151)
Just a funny quote.
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I twitch a bit every time I see a correspondence table with no sources, but to be fair she does list this as western Witchcraft.
CORRESPONDENCES IN WESTERN WITCHCRAFT
White - Purity, truth, protection, initiation
Black - Protection, defense, cleansing, banishing (pg 166)
And thus the "white = purity" is a bit troubling, although the author is merely noting a commonality. But this shows how racism and white supremacy is embedded in language even in ways we don't always immediately notice (like "white magic" and "black magic").
An interesting note though:
WEATHER CORRESPONDENCES
Sunny - Strength, happiness, vitality, positivity
Rainy - Growth, slow changes, cleansing, protection
Foggy - Introspection, glamour appearances
Cloudy - Reflection, calmness, self-improvement
Snowy - Divination, balance, transformation
Thunderstorm - Strength, courage, change, charging (pg 167)
I have never seen weather correspondences before, and I've seen a lot of correspondences.
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Just some more of what the author said that had me bobbing my head enthusiastically, not unlike the audience members were no doubt encouraged to do when Oprah made a particularly good point:
There [are] more than one definition that fits the word witchcraft. I like to define it as the ability to modify the energetic threads that connect everything to create a desired change. Through time, people have developed many ways to approach witchcraft. For some, it is intertwined with spirituality; others see it as an art, something completely secular. (pg 9)
THANK YOU, YOU GET IT.
Daily practice has been a subject of debate in the recent years. Some witches think that it is a must and others don't. I believe that the craft should be an integral part of your life and it should be present every day, but that doesn't mean you need to go the extra mile for it every day. The same way I remove my shoes when I arrive home, I light a candle on my altar.
Daily practice also helps you to improve as it allows you to practice and exercise your magick muscles. It should not be an obligation but something that fulfills you. Sometimes it may be easy to prioritize your craft every day, but if something impedes you from practicing daily, it won't make your craft weaker than the craft of a person who can practice every day. Find what works for you in your life at this time. (pg 155)
Added point that a daily practice does not need to be complicated. It could be something as simple as greeting the spirits when you wake up. Taking just a minute at your altar (whatever that may be) to say a brief prayer, whatever comes to mind.
I'm a big advocate of getting informed and learning theory. I think there is a lot of wisdom that can be acquired from witchcraft authors, occult texts, and other reliable sources. However, at some point, you need to try it. Witchcraft is meant to be done. Experiment and keep track of the results.
It is possible that some things won't work for you. That's part of the learning process. Review the steps and see if something needs to be fixed when you try again or if that technique simply does not fit your craft. (pg 155)
Am I ready to work towards my goal in the real world? You need to work on different areas of your life, including by taking actions in the physical realm, to aid your magick as it creates a change. (pg 159)
I almost smacked the book for emphasis. This is such an important point that needs to always be reiterated, but especially in a book for beginners. You want something? Do the magic! But also do the mundane, too. Help the spirits with their work.
As with many other things in life, what's right and wrong in the craft varies to some extent according to each practitioner. Some things might be apparent, but most of our actions fall into a gray area. Your ethics regarding magick should be aligned with your ethics for mundane actions; if not, they will clash, and your results won't be what you desired. (pg 172)
At first I twinged a bit at this given the "gray" area, but I see what the author means: I've met people who thought nothing of violently cursing someone in a fit of rage but would never even threaten their life, let alone kill them. Magic is an extension of you, it's not like an massive online RPG.
Along your path, you will meet witches who align with your ethics and others who don't. It is up to you to decide whether those differences affect your relationship or not. My advice is to establish boundaries with other practitioners about topics you don't want to discuss or participate in. (pg 172)
A good way to say that you can learn from people different than you.
The Path Is Made by Walking
I want to finish this book with some encouragement: The path is rewarding, nurturing, and comforting. Sometimes, it can also be challenging, confusing, and obscure. And that's okay, because it expands your frontiers like no other journey. Seeking the company and wisdom of others will keep it from being lonely.
Don't resist change; instead, adapt and flow. Train your curiosity and your critical thinking because the process of learning never ends, and that's exciting! There will be difficulties, but they are all worth it if the craft fulfills you and helps give more meaning to this adventure we call life.
And if one day you decide the craft no longer aligns with your necessities, it is okay. Be grateful for the time you shared. Magick will be waiting for you if you decide to come back. (pg 181)
See, it's this kind of thing that keeps that beginner spark alive.
Final Grade: A
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