Posts Tagged ‘rituals’

Be Sociable, Share!

• 

Each September, once Labor Day has passed and we’ve put away our white shoes for the season; there’s a noticeable crisp change in the air and a mellowing of the sunlight guiding our thoughts to turn toward the season of fall. In some parts of the U.S., the landscapes are ablaze with vibrant colors of red, yellow and orange as the trees put on a dazzling show for several months. The official marker of the fall season is the fall equinox, which arrives this year on Sept. 23, 2011 at 5:05 AM EDT. In ancient civilizations, where agriculture was the focus of activities in the village community, the fall equinox was often celebrated in a variety of rituals and festivals, which portrayed the bounty of the harvest through abundance, gratitude and reflection.

In this modern age, we are not as directly connected with the earth and the harvest season. But, it is still possible to observe this passage of time in order to express an appreciation and awareness of our connection and relationship with nature.

Here are three ways to recognize and acknowledge the special attributes that the season brings to our consciousness on the mind, body and spirit level.

See my suggestions on how to celebrate the fall equinox with family and friends in my column on the Huffington Post. 

Be Sociable, Share!

• 

Be Sociable, Share!

• 

The Spring Equinox, also known as the first day of Spring, arrives on the official date of March 20th 2011 at 7:21pm EDT.  That’s not a moment too soon for me, as it’s been a long cold winter and I’m ready for a change in the weather. From a spiritual perspective, the Spring Equinox marks a seasonal cycle of rebirth, where the seeds planted in the Fall, (a quiet period of self-introspection and reflection), blossom into creative and colorful displays.

As Mother Nature works her magic, there are tremendous boosts of natural energy presented to us during the Spring and Fall Equinox and the Summer and Winter Solstices. The energy lasts for three days: the day before, equinox or solstice day, and the day after. When we understand this transformational energy, which bursts forth in Spring, we can use this energy as a motivator in order to create great change in our lives.

There is an old teaching I share with my students which says: “We can not fully understand what we have not experienced”. In order to transform, we must first consider what we have learned through our past experience. This allows us to turn this information into wisdom and enhance who we are and who we wish to become.

Through our life experiences, we develop the wisdom to answer such questions and learn and grow from each experience in our lives. By doing this, we honor the people and experiences who have impacted us in our life. In honoring these things, we make them sacred and of great personal value. It is with this knowledge, that we can change our future. This occurs by first focusing our attention on what we truly desire to manifest. Then we must then actively create the right atmosphere and attitude to bring the desire to fruition.

Then during the Spring Equinox, we can create a new beginning. We are given the opportunity, just as we see in nature, to bloom and begin again. This is one example of the greatest gifts we were given here on earth, which is the abundant, creative and transforming energy found in nature.

Ancient schools once taught how to observe the powerful events occurring in nature to connect with the energy here on earth. We still have this ability to connect with nature in order to assist with our growth and development and cultivate balance and growth. I’m happy to present here a series of transforming activities for the three-day period of the Equinox.

The Equinox ritual consists of two parts, the outward celebration and the inner rebirth.

Day One of the Equinox

It’s time for Spring Cleaning. Clean your house and remove clutter. As you clean each room and the items in it, do so with reverence and appreciation for the abundance in your life. Cover your home in loving energy as you clean, picturing you and your loved ones in each room, feeling happy, content, joyful and relaxed. By this evening, you are ready to smudge each room with white sage to purify and cleanse each room.

On The Eve of the Equinox

Reflect upon the thoughts and goals you had during the Fall Equinox and for the New Year. Consider the lessons and experiences of the past six months and decide what is hindering progress with your goals.

Ask yourself — What important seeds of truth need to be revealed this spring, in order for me to truly know myself so that I may blossom into my power-filled being?

It’s time to awaken from your period of hibernation, inactivity and self-introspection and put these thoughts and plans into action!

To awaken to your higher self and activate your growth cycle, begin the Equinox ritual by taking a shower. As the water flows over your body, imagine all negative thoughts leaving your mind, being washed away from you. As you dry off, say out loud, “All That Happens, Happens for Good – Divine Spring Energy is working through me now”!

Day Two of the Equinox

This day is what people refer to as “Equinox Day”, It is the day to Celebrate Rebirth, Renewal and Abundance. It is a time to toast to plans of action and growth, as you are becoming “a garden in bloom”!

Celebrate with rituals including creating and sharing Spring Equinox gift baskets with loved ones and friends. The day culminates with dinner to celebrate renewal, rebirth and the magic of the seasons and life and all the wonder it brings, along with sharing dreams being brought into fruition this year. This is a powerful day to put plans into action.

In ancient times, Spring Equinox was celebrated with an outward and inward celebration:

• Outwardly – people celebrated with egg hunts, (a symbol of the earth and rebirth), by giving and decorating with bunnies, (a universal symbol of fertility for both body – act of creation with birth and mind – turning thoughts into fruition) and by giving baskets, (a symbol of abundance). A special dinner with family and friends is also common to celebrate the return of Spring and renewal.

• Inwardly – people took action on the seeds (goals) that they planted during the Fall Equinox. Spring presented the time and divine opportunity to step forward and create oneself anew with the tools of Gratitude, Abundance and Creativity.

Day Three of the Equinox

Celebrate the renewal of Spring and the Divine Feminine energy which is present everywhere in nature at this season. This is the time to emerge from Introspection and Self Observation, into Spring Renewal and Focus on Action, Creation and Celebration.

Here are some suggestions to activate your creative side and bring new perspective and balance into your life.

Plant flowers in the garden,

Take on a new creative project (preferably something new you have not done before)

Decorate your home in bright new colors

Have Gratitude for the ABUNDANCE of OPPORTUNITY in your life

Accept new challenges in order to grow and step closer to your goals

Embrace the future by spending time with people in your life who will encourage your dreams and aspirations.

The Spring Equinox is a great time to jump start your goals, but this ritual can be done anytime in Spring for wonderful and positive results. It has never made real sense with our current Julian calendar, that one would create New Year resolutions in the dead of winter on January 1st. Your dreams were planted as seeds of thought in the Fall and now is time to tend to your garden and bring forth beautiful blooms of creativity. You haven’t failed at your New Year Resolutions, You’ve Only Just Begun!

Decide what actions you will take immediately and proceed from there. May the journey into the transformative sacred garden of Spring grow in delight with each step!

Be Sociable, Share!

• 

Be Sociable, Share!

• 

Summer Solstice is a three-day celebration of the apex of the Sun’s journey bringing light to the Earth. Though the heat of Summer is just beginning, this date actually begins the ‘metaphorical’ decline of the Sun as it embarks on its journey to the Underworld, which will culminate on December 21st,( the darkest day of the year).

This cycle also represents the stages of life that each person goes through in the physical, the spring of our youth, the summer peak of our adult years, the reaping of wisdom in our golden years of autumn and the return to spirit world in winter.

Ancient cultures including the Egyptians and Druids marked the passage of time in nature and the spirit world. They used the concepts of the Divine Masculine and Divine Feminine principles found on the earth plane and the higher planes to teach about the circle of life. The story of the Oak King and the Holly King in the Druid lore or the Egyptian gods Isis and Osiris are both examples of how the seasons and cycles change.

This celebration is also known as Midsummer, the longest day of the year and the first official day of Summer. On this day, it is said that the Goddess manifests as Mother Earth and the God as the Sun King. In Celtic lore, it regarded as the best time to see fairies.

How Summer Solstice Is Celebrated

Summer Solstice is a time to celebrate and revel in the light and lighter side of life. In ancient times, most marriages were held during the month of June and the tradition called the ‘Honey Moon’ is a pagan tradition. The word honeymoon, came from the drinking of mead (made of fermented honey), which was used in wedding ceremonies held during MidSummer.

Ancient Celts lit huge bonfires in clearings and on roads to give strength to the sun and keep evil spirits at bay. People wore amulets made with herbs to protect themselves, while others leaped through bonfires for purification, good health and love.

The evening before, during and after the Summer Solstice is the most important time of the year to pay attention to your dreams. It is reported that during this three day period, that what is dreamed of, will come to fruition. It is also the time that the ‘fae’ (faries) bestow good luck upon the people and is considered to be the best day of the year to see a fairy. This magic was best popularized in Shakespeare’s ‘Midsummer Night’s Dream’.

Legends state that in order to see a fairy on MidSummer’s eve, sit quietly outside with your eyes half open and gaze at a spot under a big tree. Fair warning: if you meet a fairy, don’t eat their food or you’ll have to remain with them for seven years, (which could be a lot of fun, but will seriously wreck any plans you have made).

A Wisdom Teaching Ritual for Summer Solstice:

In my work as a wisdom teacher, I share rituals that were used in the ancient temples, while bringing them into modern day practices. The Summer Solstice is a powerful time to visualize any negative thoughts and energy burning away to nothingness.  Here is a Purification/Cleansing ritual for the Summer Solstice:

The first step is to remove any negative thoughts you are holding on to. Write down your negative feelings on paper and then release them by burning them to ash in a safe container.

The second step is to remove negative energy from the home. In order to do this, bundle rosemary and white sage together with white thread and dip the tips into a bowl of spring water and sprinkle about the house to remove negativity and cleanse and purify.

The third step is to purify and cleanse your body and energy fields. Take a shower and while doing so, visualize the water washing your negative energy away and cleansing you. Here is the ritual to say while the water is on you in the shower. Begin by taking three deep breathes, breathing deeply to inhale and removing any stagnant energy when exhaling.

Then say aloud:

Mother Earth grounds me (earth)
This deep breath restores me (air)
The rays of Father Sun nourish me. (fire)
This pure water renews me. (water)
I am filled with Pure Light as I journey forward. (spirit)

Touch your forehead and say…
Let my mind open to the truth. (divine wisdom)

Touch your lips and say….
Let my lips speak the truth. (divine communication)

Touch your heart area and say:
Let my heart seek the ways of pure love, now and always. (divine love)

Touch each palm and say:
Let my hands be gifted to work in healing ways. (divine touch)

Touch the sole of each foot and say:
Let my feet ever walk upon the sacred path. (divine journey)

Exit the shower, wrap yourself up in a robe and find a comfortable place to sit. Light a candle and drink some spring water. When comfortable, begin a 15 minute meditation, asking for your guides to join you and share with you a message they have for you this night.

Be Sociable, Share!

• 

Be Sociable, Share!

• 

Inside each of us at some point in our life, we begin to question our identity. This speculation and musing stems from the desire to establish a connection with something greater while aspiring to answer the age old question that sages, philosophers, fools and scholars have pondered since ancient times. The question that mystifies, delights and frustrates all who attempt to answer it is, Who Am I?

For most of us, the starting point in answering this question, is to first look at our roots and where we come from. The passage of time allows us to reflect upon our history. The holidays and festivals established in our culture create memories with friends and family which are integral to defining who we are and what we revere. Each new generation pulls from these experiences and moves forward taking what we hope, is the best of our heritage to provide a foundation from them to derive comfort and a sense of belonging in the world.

Each country has their unique cultural heritage, formed over hundreds of years of experiences collectively and individually. For the mass majority of people in the U.S., our ancestors arrived here as strangers in a strange land and keeping a bit of their identity and cultural customs helped ease the homesickness on holidays and kept happy memories alive. The U.S. is described as the ‘great melting pot’, rich with a vast mix of cultures enhancing the vibrancy and variety of the country, some of which I just celebrated while returning recently to visit my home state of Louisiana to spend some time in the great city of New Orleans.

As a nation, the U.S. may have one of the most unique cultures, due to the fact that the culture focuses on hopes and dreams for the future, based on the belief that with hard work, perseverence and a bit of luck, one can accomplish anything they desire. As Americans, we are by large, self-made people. For most of us, our ancestors came to this country with little in their pockets, full of hopes and dreams to create a new life. The results have ranged from spectacular to catastrophic, but most would willingly choose one day of freedom in their newly adopted country than to live where they were previously. Self-made people by nature are gutsy, they have that spirit and drive to follow their dreams and using their talents and wits, they succeed. They also have pride in who they are and remember what their parents taught them about respect for those who paved the way before them.

People in the U.S. identify themselves as Americans, but a great majority also love to connect with where their ancestors came from before moving to the United States. Ask any Brit here on vacation, that as soon as an American hears their british accent, they immediately have to ask what part of England they are from and then explain that their great great great great grandfather came from England. This almost always is both amusing and perplexing to the Englishman, who would never think of asking an American in London a similar question. Though back in the 80′s, I did have a conversation with a British woman over the phone, who when finding out that I was living in Texas, wanted to know if I personally knew J.R. and the rest of the Ewing family from the tv show Dallas.

Here in the U.S., we share our pride of our cultural heritage the American way – by throwing a block party and everyone’s invited. I’d like to go on record in saying that this custom may be one of the most important cultural influences of our history. From Mardi Gras, to St. Patrick’s Day, Chinese New Year, Oktoberfest and Cinco De Mayo, Americans love to celebrate and participate in these events around the country, regardless of their own ethnicity. With carnival beads around my neck on top of my Kiss Me, I’m Irish tee-shirt, to eating moon cakes and dressing on occasion like a St. Pauli Girl, I’m as guilty as the rest of them.

Opinions on these celebrations are as diverse as the people in our country. Some feel it cheapens the historical significance of events, by diminishing them to the level of food, alcohol and party favors. Many decry the fact that Americans by large are ignorant of history. I’m not so sure that’s the case, I’ve encountered people all around this country, who have wonderful stories of history, of their home towns, their states, their city blocks, and their farms. History is relative and varies in importance in conjunction to the situation of each individual.

What most Americans understand is the importance of ‘living in the now’. Our ancestors taught us this lesson, they did not focus on what they had left behind or how things used to be, they just rolled up their sleeves and got busy creating their new life. This may be one of the greatest legacies that they have taught us and when we follow our dreams, we honor them and our heritage, both from the past and present.

As a history buff, I’ve spent a great deal of my life studying comparative religions, cultures, philosophies and ancient rites and rituals. I do this because I enjoy it and it’s a personal passion. I also understand that one does not need to know the entire history of a culture in order to participate in a festival. If we really desire to delve into historical significance, let’s begin with the fact that Cinco de Mayo is not a federal holiday in Mexico. It is not celebrated nationally in Mexico and has nothing to do as many think, with Mexico’s Independence Day, which is on September 16th. Cinco de Mayo acknowledges the victory of the Mexican army over the French in a battle in Puebla. Surprised?

So why celebrate Cinco de Mayo? The real question may be, Why not? Commemorations like Cinco de Mayo, St. Patrick’s Day, and Octoberfest present the opportunity for Americans to share their cultural pride, heritage and customs with others. These celebrations have inspired school districts across the country to connect these events with lessons plans in geography, history, dance, art and music. In some cities, museums exhibitions and events are connected to the festivities, along with parades and city wide events. And, yes, in many bars and restaurants across the country, people will gather to drink a Guinness on March 17th, a Beck’s in October and a Corona on May 5th. They will raise their glasses in a toast, some in memory of their ancestors, others with pride of their heritage and many who are living in the now, in recognition that we are all one, a band of brothers and sisters called humanity. Here collectively on earth, as we seek to understand who we are, there are days when we still feel like strangers in a strange land. Life passes quickly and for many Americans working hard every day, taking the time to pause and break bread, or corned beef and hash, brats and sauerkraut or chicken enchiladas, with a few friends is a time honored tradition. As an optimist, I see the possibility of greater cultural respect and integration with each generation who shares and participates in these events.

So join me in shaking your maracas and margaritas on Cinco de Mayo. Dance with joy, share some enchiladas with a friend and since we can’t all get to Cabo, Cancun or Cozumel today, live in the now and make it your fiesta getaway for a day. Personally, I’m all for more celebrations and suggest that we root next for Bastille Day, July 14th, right after we make Mardi Gras a national holiday!

Be Sociable, Share!

• 

Be Sociable, Share!

• 

Spring Equinox is a three-day cycle of celebration, where we take the wisdom gained from the Fall Equinox (focus period of self-introspection and reflection) and turn this knowledge into creative action. The process of understanding the meaning of our past experiences allows what we’ve learned to regenerate into wisdom, which is reborn within us and enhances who we are. By doing this, we honor the people and experiences who impacted us on our path, and in honoring these things, we make them sacred and of great personal value.

We can not fully understand what we have not experienced. Thus, the journey of life is one of answering the questions, Who Am I and Why Am I Here.  Through the action of applied knowledge and experience, we develop the inner wisdom to answer such questions.

What is most important to reflect upon during this time is that in life, events happen, choices are made, and actions are generated. We cannot change that which has passed, but we can be renewed through the wisdom of these experiences. Life can present us with great tragedy and joy.  During these times, we can bloom with wisdom and insight, which lead us to find new directions, explore new lessons learned and regenerate into further growth.

On Spring Equinox, these carefully planted seeds from the Fall, can now bloom into new life for each us, and we can begin again.

It is with this knowledge, that we can change our future. This is created by refocusing our attention on what we truly want to manifest and then actively creating the right atmosphere and attitude to bring it to fruition. Spring reminds us of our ability to be reborn and this is one example of  the greatest gifts we were given here on earth, which is the energy in nature.

We can connect with nature to assist with our growth and development. Ancient schools taught how to observe the powerful events occuring in nature to connect with the energy here on earth (below) with the energy from the higher planes (above). This act brings forth the balance and growth of the As Above So Below teachings.  A series of rituals were created to assist students in connecting with each powerful and sacred festival of the year.  Some of these rituals have been adjusted for modern life, such as in ancient times, there were pools where students went to purify in the water each evening, rather than showering as we do today.  The Equinox consists of two parts, the outward celebration and the inner rebirth.

Presented here are activities you can do on each of three days of the Equinox, to release the energy within you as well as connect with the energy of the Equinox….

The Eve of the Equinox:

Reflect upon the seeds (thoughts and goals) you planted during the Fall Equinox and New Year. Consider the lessons and experiences of the past six months and decide what is hindering progress with your goals.

Ask yourself — What important seeds of truth need to be revealed this spring, in order for me to truly know myself and step into my power-ful being?

It’s time to awaken from your period of hibernation, inactivity and self-introspection and put these thoughts and plans into action!

To awaken your higher self and activate your growth cycle, begin the Equinox ritual by taking a shower. As the water flows over your body, imagine all negative energy being removed and washed away from you. As you dry off, visualize white light around your body and say out loud, All That Happens, Happens for Good – Divine Energy is working through me now!

Day One of the Equinox:

It’s time for Spring Cleaning. Clean your house and remove clutter. As you clean each room and the items in it, do so with reverence and appreciation for the abundance in your life. Cover your home in loving energy as you clean, picturing you and your loved ones in each room, feeling happy, content, joyful and relaxed. By this evening, you are ready to smudge each room with white sage to purify and cleanse each room. End the day with the shower and ritual from the equinox eve.

Day Two of the Equinox:

This day is what people refer to as “Equinox Day”, It is the day to Celebrate Rebirth, Renewal and Abundance. It is a time to toast to plans of action and growth, ie, “a garden in bloom”!  Celebrate with rituals including creating and sharing Equinox baskets with loved ones and friends.  The day culminates with dinner to celebrate renewal, rebirth and the magic of the seasons and life and all the wonder it brings, along with sharing  dreams being brought into fruition this year.  This is a powerful day to put plans into action.

In ancient times, this was celebrated with an outward and inward celebration:

Exoterically – people celebrated with  egg hunts, (a symbol of the earth and rebirth), by giving and decorating with bunnies, (a universal symbol of fertility for both body – act of creation with birth and mind – turning thoughts into fruition) and by giving baskets, (a symbol of abundance).  A special dinner with family and friends is also common to celebrate the return of Spring and renewal.

Esoterically -  people act on the seeds (goals) that they planted during the Fall Equinox. Now is the time and opportunity to step forward and create oneself anew with the tools of Gratitude, Abundance and Creativity.

Day Three of the Equinox:

May is around the corner, which brings the celebration of the Divine Feminine. This is the time to emerge from Introspection and Self Observation, into Spring Renewal and Focus on Action, Creation and Celebration. The Equinox is a time to focus on a balance of exoteric and esoteric, and introverted and extroverted events.

Suggestions to activate your creative side and bring new perspective and balance include:

Planting flowers in the garden, taking on a new creative project (preferably something new you have not done before), decorating your home; saying thank you to the Universe for the Abundance of OPPORTUNITY in your life, accepting new challenges in order to grow and step closer to your goals, embracing the future; and spending time with people in your life who will encourage you with your dreams and aspirations.

The Spring Equinox is a great time to jump start your goals. Now is the time of Action! It has never made sense with the Julian calendar, that one would create new year resolutions in the dead of winter on January 1st.  Your dreams were planted as seeds of thought in the Fall and now is time to tend to your garden and bring forth beautiful blooms of creativity.

Decide Now what actions you will take immediately and where you wish to be and proceed from there.

Wishing You Great  Love, Abundance and Creativity,
~Kala~

———————————————————

More about Kala Ambrose….

Kala Ambrose is a noted author, intuitive, inspirational speaker and talk show host. Her thought-provoking interviews on The Explore Your Spirit with Kala Show www.ExploreYourSpirit.com are enticing listeners to tune in around the globe! Described by her guests and listeners as discerning, empowering and inspiring, she entertains listeners around the world as she speaks with World Renowned Authors, Artists, Teachers and Researchers delving into Metaphysical, Spiritual and Paranormal Topics as well as New Discoveries in the Scientific and Spiritual Arenas.

When not on the air with the show, Kala shares teachings from the ancient temples of Egypt. Her book, 9 Life Altering Lessons: Secrets of the Mystery Schools Unveiled delves into the mysteries of ancient Egypt and Greece and explains the Mystery Schools and their wisdom teachings.

Kala lectures on Esoteric Teachings, Ancient Myths, Developing Business Intuition, working with Auras, Chakras and Energy Fields, Dream Interpretations, and Wise Woman Wisdom (also known as the Divine Feminine). Kala’s Guided Meditations CD’s have just been released with Spirit of Hawaii, Egyptian Mystery Temple and Tibetan Mountain Journey. She is currently working on her next book. Kala is available for radio, television and print interviews, as well as a lecturer for conferences and events.

Be Sociable, Share!

• 

Be Sociable, Share!

• 

“We are not people of the book. We are people of the heart. For the people of the book, know not what is in their book; but are most righteous in their unknowing.” Lady Circe, Queen Mother of the Alliance of the Old religion (1921-2003)

Lady Circe’s quote reminds us that the true witch does not merely espouse from a book written on paper, but instead makes their lives the embodiment of the book. The traditions and practices of the folk witch are not based in mere memorization of lines and adherence to dogma, but involve a whole paradigm about magic, the nature of creation, the spirit world, tapping the power of creation and destruction, and working the laws of the Gods, Goddesses and spirits. For the true witch, the Gods and Goddesses are our parents and we honor them, request assistance of them and even get annoyed with them just as any child does their parents. The traditional witch does not see them as  symbols of anything. They are independent living beings that shape and create our universe and they are our truest family. Because of this, the challenge for the student of a traditional witch is to open their eyes and heart and, at times, close their mouth and look at the whole lifestyle of the teacher including their sayings, lore, customs, prohibitions, etc. We witches live our ways and thus, we are people of heart and soul whose very lives tell the nature of our wisdom traditions.

In addition to this quote, Lady Circe often told me that “we learned to write and became stupid.” In this statement, this wise woman was warning us that the ways of the Craft must be written into our very souls so that we are always witches; able to tap the spiritual forces of the universe and make magic wherever and whenever it is needed. She warns that there is a risk if we simply memorize the contents of our books and quote them as if we really know what they mean and live what they instruct. We are warned not to simply speak the teachings of our Craft, but to demonstrate them in mind, spirit and deed. In this way, we become a beacon to those who see us. For, the teachings instruct us to “live in nobility of mind and purpose.”

As the reader will note in this article, my position is that there were and are living traditions of witchcraft (Northern European and other) in America. I am also clear that these streams originated on other continents (European, Africa and others) and migrated here, synchronized with Native American practices and often grafted themselves onto the skeletal structure of Christianity as a matter of survival and a normal part of cultural assimilation. In my experience, these traditions are almost exclusively oral, are rarely from one specific ethnic or culture stream, and are not religious in their context, though they provide powerful spiritual insights and are often preserved in families. The caveat for the seeker of traditional witchcraft is to avoid looking for elements of mainstream paganism. Traditional folk witchcraft (“Craft”) looks and feels very different than modern Craft, though modern versions incorporate some elements from the older forms.

My contribution is as an individual who has learned and lived a living folk magic tradition and has learned modern tradition as well. It is not intended to be an academic article, but is intended to stimulate the thought processes of the reader on the nature and existence of traditional witchcraft and other folk magic practices. It is also my sincere hope that those persons reading this article, who think of themselves as witches yet often do not believe that witchcraft is anything other than a modern construct, will re-consider this position. Modern streams of the Craft give us innovation and bridge the gap between the folk ways and modern culture and this is an immense contribution to the collective of witchcraft teachings. However, the modern neo-pagan movement is only revisiting and revising an older practice. So, I pray thee lovely witches. Believe in thyself for you stand upon the shoulders of generations of lore, customs, practices, and yes – tradition.

Witchcraft and Magic in Folkoric Tradition

For the sake of clarity, my use of the term “folkloric” refers to traditions steeped in “folklore”. Webster dictionary defines as folklore “traditional customs, tales, sayings, dances, or art forms preserved among a people.” In this article, folkoric magic refers to a branch of magical knowledge that deals with folklore. I have chosen to commit my work to the preservation of and continued work with, folk-based Witchcraft (from a specific hereditary line to be described in this text), southern folk tradition from Virginia with later influences from the deeper south and Appalachian and other streams of Faery tradition. It is important for the reader to understand that folk practices are central to all cultures and preceded formalized temple-based and other magical traditions that were or are more connected with the political structures of a society. In this way, one could think of folk magic tradition as “the mother of all magical traditions”. I am sure that there are old traditions of Witchcraft and magic that were preserved through grimoires, diaries and other written documents, but that kind of tradition was not a part of my experience except in modern traditions. Also, though all cultures have folk magic practiced by the nearly everyone, these cultures also have gifted people that are trained in deeper aspects of the tradition and the persons are the witches and conjurers that are the subject of this article. They are the carriers of tradition that keep the fires of folk tradition burning.

On the Quest for Folkloric Magical Tradition
This article presents my journey into folk magic and traditional craft. I am also presenting the reader with insights to consider regarding the unique elements of these forms of magical tradition that differ greatly from the modern approaches. This is not to discredit modern traditions in any way, but to illustrate and honor the “original settlers on this new world of magic” and to provide a generalized roadmap for the seeker of these ways to use to inform them on how to find and recognize folkoric Craft.  The seeker of older traditions will have to consider certain elements that influence the appearance and accessibility of these traditions such as the following:

•    From what culture did the tradition originate?
•    From what economic class did the tradition originate?
•    How did the tradition immigrate to America?
•    Where did the people carrying the tradition settle?
•    What was the prevailing religious persuasion of the area where the tradition originated and where (and when) it settled (ex. Catholic, Protestant etc.) in America?
•    What were the laws of the area regarding heresy, witchcraft, divination etc and how punitive were/ are they?
•    Were there other cultures with magical traditions that lived in close relationship to the tradition through its formative years in America?
•    Is there a traditional role for the primary carriers of the tradition in its culture (here in America) such as a conjurer has in the south?
•    Who are the primary carriers of the tradition in the respective culture or family (i.e. men, women, 7th sons etc)?
•    Are there specific customs about who receives the teachings and how they are transmitted?
•    Is there a specific term or title to describe the practitioner? For instance, the words “pagan” or “witch” may be offensive.
•    Are their customs regarding secrecy or how the carrier of the tradition is approached for information?
Considering these items can greatly enhance the effectiveness of the quest and the quality of the findings for the seeker. They will also influence the closeness of the relationship to the teacher since any disregard of them could lead the seeker into unintentional disrespect to the teacher and the tradition. All of these elements color the subtleties any stream of folk magic, since all of the streams in America have been influenced by immigration, migration and the evolution of American culture. Folkoric traditions can be subtle and elusive at times, so the seeker of these ways will need a lot of patience.

My Roots in Folkoric Magical Tradition

There are two major streams of folkloric magical tradition that have shaped my life, though I have been initiated (for lack of a better term) into and honor other traditions as well. These primary streams originate in “living folk tradition,” meaning that they are a part of family and community practices that do not originate with a person. Rather, they evolved from ethnic and cultural groups over long periods of time and influenced by migration patterns and other cultural shifts..

Southern Appalachian Folk Magic

These practices include the following: a) Irish, Scottish and some elements of British folk magical practice; b) African practices from the slave trade; and c) localized Native American practices and lore. In my homeland of the Shenandoah Valley in Virginia, the accumulated practices and traditions of this stream were simply referred to as “conjure” or “working”. This area is rife with both Appalachian folk traditions and Southern folk magic. This area is on the fringes of the Southern currents of Appalachian culture and includes both the old Celtic and British practices of the “mountain folk” and the folk magic preserved by African slaves. These practices primarily involve five modes of magic:

1)    Working with the crossroads spirit called the “Dark Man,” “the Dark Rider” or “the Stranger”     who opens and closes the road to magic and grants favor to those who know how, when and where to approach him, feed him, or “pay” him for the work to be done. This aspect is primarily African in origins, but historical representations of witches in the England, Ireland and Scotland also reference meetings with “the devil” at the crossroads. This suggests that this practice may herald from multiple cultural roots. However, the devil mentioned is not the Christian hellish entity, but is a threshold being that guards the door between the worlds of humanity and spirits.

2)    Simple magical workings such as cleansings, blessings, curses, herbal lore, fire magic and “charming” (mostly amulets, bags, and specific spoken spells for healing). There is also a lot of cursing and protection magic in this stream of practices.
3)    Graveyard magic to work with ancestral spirits for varied purposes such as love, protection, cursing, healing, advice, etc. This form may use many methods from “dusting” or the use of graveyard dirt for various uses to the construction of a soul pot to entreat, feed and collaborate with the spirits of the dead.

4)    Interpreting “tokens,” which are signs associated with pre-vision, also called the second sight or the “veil.” This stream of lore and practices is specific to family blood lines that have the veil in it. My family was one of these.

5)    Practices for opening and maintaining contact with, and the favor of, spirits such as “the little people” (Fairy), ancestral (the dead), angels (God’s messengers) and the “spirit” or “maker” (God). In this tradition, spirits are everywhere and everything is influenced by them. The conjurer has the skill to work with them.

For clarity, I have developed a sub-section of the material later in this article discussing Faery Seership, which draws from a specific stream of Southern Appalachian folk magic.

The lore, techniques, and practices of Southern Appalachian magical teachings came to me orally from my biological mother, who received it from two primary sources including a woman that my siblings and I lovingly knew as Ms. Granny, a freed slave who mid-wifed my mother’s birth. She lived well beyond 100 years of age and was deeply respected and revered by my family. My mother was born in a slaves quarters on an old plantation outside of Winchester, Virginia. Other sources for this material were neighbors and other friends in the Valley and in West Virginia that shared their knowledge with me. It was always made clear to me that some of this “stuff” as my mother called it came from the slaves while others came “over on the boats” with her family from Germany as well as from the families of other people in the region that heralded from British, Scottish and Irish roots. This blood was highly honored in my culture as was Native American blood, which was highly concentrated in my family on my father’s side. My mother, sister and I were born with the “veil”, a placental sheath on the eyes of the newborn that indicates the “blessings” or gift of spirit sight. Being exposed to these practices throughout my formative years tuned me into the subtle nuances of folk tradition and magic in the context of culture. For many years I paid little attention to the power and sacredness of these practices as they were simply a part of what you did in the normal course of events in life.
Interestingly, there are also elements of Celtic and African magical practice fused with Christian practices in Southern Appalachian tradition such as the laying on of hands, praying to God for conjure (the power to do a specific magical working), the use of prayer clothes, the use of a form of baptism used by conjurers to bring their students into the spirit world, charms and spells that often have old Pagan names and Christian ones such as the charm to staunch bleeding:

By the blood of Adam sin was taken.
By the blood of Christ, it all was taken; and
By that same blood, I do thee charge
That the blood of (insert name of person bleeding),
No longer run at large.

This “charm” as they are called is used to charm away bleeding. People who have these charms are called “charmers,” a term that shows up repeatedly in Celtic, Manx and other old European cultures and, interestingly, 200-300 years after immigration to American in the Southern Appalachian practices. However, sadly, it is my understanding that the charmers in Appalachia are now dying out and there are few of them left.

There are also other Celtic magical practices within my family such as the making of “prayer water” which is water collected from a running spring and prayed over at dawn. This water is then used to anoint or bless a person so God’s healing power can help them. It is well documented that Celtic magical and mystical traditions long revered wells and springs for their magical powers as access points to the underworld within the land.

Faery Seership

There are forms of magic and a body of practices in the Appalachian material that works specifically with Faery and otherworld beings. Given the heavy influence of Irish and Scottish culture on Appalachian culture, this would be a given. Faery traditions have long figured prominently in the supernatural landscape of Gaelic cultures that are well documented for their mixed bag of fear and reverence for the little people or “Gentry.”

The material I received was not taught in some formal style. It was simply practices that were passed on in informal chats, stories or as they seemed appropriate to specific situations. Often, I would meet older folks in the family or community who would disclose that they knew I had the veil because it runs strong in my family or they could “see it over my eyes” (referring to a technique used to assess the presence of second-sight in an individual). I rarely heard the word “magic” used. Instead, the word “work” was used most. I suspect this was to avoid stigma. However, some folks, who were fundamentalist Christian, or just plain staunch, called it witchcraft, superstition or the devil’s work.

I expanded upon this material through academic research of recorded folk tradition, which I further developed through contemporary practice and technique development based on traditional elements. These folk practices center in on where the spirits live, how to contact them, how to understand their ways, how do deal with them when they are harmful, and how to secure their favor. There are many types of spirit beings in this tradition. Some of them are what we think of as “fairy.” Sometimes they are referred to as “the Little People” or “Sidewise Folk” (meaning sideways) or simply as “Them.” Occasionally, but very infrequently, the term “fairy” was used. Primarily, these beings affect luck and health. There are also other beings in the tradition such as “Grey Ladies,” “Grey Men,” “Lights,” “Hants,” “Devil Dogs,” “the Woods Folk,” and “Boogans.” They lurk around corners, in the shadows, on dark roads, and other twilight places and always live close by to humanity. These beings can be harmful or helpful and the conjurer or “worker” knows how to approach and work with these creatures for help, harm or simply to get rid of their influence.
My first exposure to this work was as a child watching my mother leave food for the little people to assure their presence and blessings. She was clear that “these folk were here before us, they mean us only good … but they must be cared for as family or they get mad and make things bad.” Mixed into this lore was work with the ancestral dead and “hants” (or haunts) that live at specific places. Things that are often considered events in modern culture are considered personages by the conjurers. For example, death is both an event and a being like “Old Man Death” or “Mr. Death” who comes by and gets you when it is your time to die. Even God, often simply referred to as “the Maker” was a being you talked directly with as a direct contact.  In short, the spirit beings of Southern Appalachian practices are not “energies” or “symbols”, they are personal neighbors that live “in a secret hidden room” just next door to our world and they interact with us all the time. Now, the confusing aspect of these practices was identifying the Celtic and African elements from each other. This is particularly true in the crossroads work, which calls upon a being that shows up in the folkoric witchcraft of Northern Europe and the magical practices of African tradition. This cultural fusion is common throughout the American South where African and European elements have intertwined and fused together with American dialect over centuries of exposure to each other.

I remember my mother hanging iron nails or pieces of bread over the crib of my nieces to keep the bad spirits at bay. All of the practices centered on a constant relationship with the spirit world to turn the tides of luck in your favor. They are direct, active, constant and organic. The conjurers (when that or any name is used to describe them) are uncanny at best and often avoided unless you need their help, which you pay for with money.  A lot of the lore and practices described by Reverend Robert Kirk, who wrote in his 1690 treatise entitled The Secret Commonwealth (the seminal text on Gaelic Faery practices) bear general resemblance to the Appalachian to practices to which I was exposed.

In the early 80s, in addition to this material, I received information from a hereditary witch from Essex, England that included material on working with the Fairy (the British spelling), including a body of lore and practices called “mill magic.” Mill magic involves opening out the inner powers and potencies of a place through visionary and movement processes. It also works with opening the hidden doors of nature through which the spirits bring and take life. These mills open out inner power from the ever-present crossroads or “grey paths” that lead into and out of our world. One might look at these paths as the circulatory system of the planet, which carries energetic life-blood from the heart of the planet outward into the surface life of our world. The heart of the world is the molten core that burns at the center of the land is also known as “the Star within the Stone” in folkloric witchcraft.

Interestingly, a primary custom in this work is that after the techniques for mill magic are passed on, the teacher and the student must never be in communication again. In fact, my teacher said, “Once I pass the mill to you, I am dead to you.” It is my understanding that this custom was only used when the material was passed outside of the bloodline family for it broke and age old taboo. In folk tradition, there are often strange customs like this that occur. They also tend to involve how, when and where certain teachings or techniques can be given. So, the seeker of these ways needs to be aware of the unconventional. They also need to understand that they (the student) dictate nothing about what they get and how, when or where they get it. This is often a challenge for American students.

I call this collective body of all of these practices “Faery Seership” to place emphasis on the development of second sight and other intuitive and subjective skills that allows for human-to-spirit contact and work. This form of magic promotes the idea that spirits are everywhere and involved in all the affairs of humanity and the natural world.
The folk elements of the Faery Seership are found in the practices of Appalachian tradition and include stories about the “little people” and other types of uncanny spirits that live in the woods, graveyards, mountains, streams and at the crossroads. Work with the ancestral dead and the “little people” is intertwined. Often the boundaries between the two types of spirit beings are blurred and it can be difficult for the outsider to ascertain where one stops and the other begins. There is a great deal of bleed-over between the African and European elements in this form of magic. Some of the general forms of magical practice that are a part of Faery Seership include the following:

1)    Graveyard and home-based ancestral magic including how to contact the dead and work with them.

2)    Lore about different types of spirits, where the spirits live, what they do and how to secure their favors.

3)    Recipes for teas and other herbal preparations to open out the spirit sight.

4)    Techniques for conjuring power from the land through specific movements and use of voice intonation that differs for men and woman.

5)    Techniques for awakening the second sight for persons who were not born with it.

6)    Techniques for healing, blessing, cursing, clearing and conjuring spirits and spiritual forces to a place or a person.

7)    Techniques for opening the grey roads, which are the haunted paths between this world and the spirit world. This is often done at in-between places such as graveyards, crossroads, woodland clearings, etc.

In Reflection

I remember when I first came to the Witchcraft. There was all this talk about “the book,” a written compilation of rites, teachings, practices and lore that extends from the extant past. I also remember the many discussions and debates between often self-aggrandized Elders, High Priests and High Priestesses over who had the “correct” book, thus deeming them as “the real thing” and the most valid witch, or of the most credible witch lineage. At the time, I bought into this notion and discounted the southern Appalachian folk tradition of my cultural roots to sit at the feet of whoever seemed to possess the book. I did this for many years and learned many wonderful intellectual concepts that appeared very coherent, organized and thought provoking. But too often, I found it lacked that spark or ring of truth that usually accompanies teachings and practices based in actual “living tradition.” Thanks to the guidance of dear friends like R.J. Stewart, I reclaimed my roots and re-integrated the many magical practices and philosophies. I learned and lived from my teachers, parents and overall culture living in the fringes of Appalachia. In fact, it is from these deep running roots that the tree of Faery Seership grew.

Hereditary Traditional Witchcraft

The line of Hereditary Traditional Witchcraft that I learned and continue to carry was influenced by Scottish, Irish and Italian cultural elements and was originally preserved in a family context. The most influential of my teachers in this line was Lady Circe of Toledo, Ohio, was a 5th generation hereditary witch and the first person in her family to open her teachings to people who were not “of the blood” (i.e. not blood related).

It may startle the reader to hear of a folk witch using the term “Lady” as a prefix to her name. However, Lady Circe, like many hereditary witches, somewhat discounted the importance and completeness of her teachings and incorporated elements from modern Wicca and Western mystery traditions into her practices, thus allowing a more systematic approach that could bring people who were not members of her family into the old magic.  Since, by its nature, tradition is a living, changing and organic entity, these elements were not removed, but considered elements within the tradition.

In my encounters with other traditional lines of witchcraft in America, I  found that the phenomena of synchronizing modern practices with traditional ones was a reoccurring theme. In the 1960s and 70s, the modern Craft movement brought forth systems that were very organized and guided by structured books of teachings. This was very impressive to many of the old style traditional witches, like Lady Circe. Most “blood-born witches” are humble people who have great power. They tend to honor and cherish their tradition but not to hold it as more impressive than any other. Because of this, they are often open to learning other things which, of course, presents a challenge to an amateur anthropologist like me who try to get to the root practices of their family tradition. Indeed, it was an adventure and a process working with Lady Circe to delve into the subtle innuendos of her teachings and retrieve their roots and meanings.

However, those of us who knew her well, and loved her deeply, saw her as family, friend, mentor and role model in the richest, most profound ways. She was mother, grandmother and great grandmother to all of us who received and closely followed the teachings of this loving, patient, elegant, alluring and profoundly wise witch. To me, in the depths of my heart, she was “great grandma” as well as Queen Mother. Though Wiccan elements came into our great grandma’s teachings in the 70’s, the core tradition remained traditional and hereditary witchcraft; a tradition of family where tradition is thicker than blood. So, the use of “Lady” came much later. And, though she was (and is) indeed a lady in the truest meanings of the word, she was so much more. The closeness between the teacher and the student in the traditional ways, far exceeds the concepts of mentor and guide. It is an irreplaceable blending of spirits and sharing of the hidden ways of sprit known only to those “who have eyes to see and heart to hear”.

Often this process involves a type of “weeding out” of other influences to identify the core tradition and practices. It took a great deal of time and effort to work with this incredible woman and tease out the traditional hereditary elements of her practices and beliefs because they were often subtle and so incorporated into daily living that discussing them as a “teaching” was  a foreign concept to her.  I was fortunate that my Lady Circe was honest and forthcoming about this synergy of old and new. Many teachers are not. Instead, too often they try to pass on the whole of their practices as old and traditional which, in the end, erodes the integrity of the teacher and the material. In my view, this type of practice is what has called the historical validity of so many Witchcraft traditions into suspect. In retrospect, I am so very grateful to Lady Circe for her honesty. This allowed me to get to the root teachings of this true old line hereditary witch.

Her Craft roots draw from a family folk magic tradition that, at a minimum, extends over a hundred years in the United States alone. Much of her tradition is taught in the form of rhymes, recipes, practices and simple charms and spells .Her teachings are elegantly simple but profoundly complex in the simplicity. There were many unique elements to how Lady Circe originally received her teachings and power within the Craft such as the following:

•    She received her power through the breath of her paternal great-grandmother. This happened in 1921 when Lady Circe was born “still-born” or dying. Her paternal great-grandmother named Mary literally snatched her away from the hospital and then brought her back again – healthy and thriving. She said, “I gave this child my breath and now she is mine.” Mary, a woman of 1st generation Irish decent, was known to be strange and was considered a witch by the family.

•    Mary ensured that there was constant close proxemics between her and Lady Circe through her younger years. Lady Circe always slept in bed with her teacher at night, a custom frown upon since old people were seen to draw life out of younger ones. During this time, Mary would tell Lady Circe things and show her magical practices.

•    When Lady Circe was still young, Mary took her to an area behind the wood shed where the woods met the clearing. She left her there for hours (some versions of the story say, overnight) and instructed her that she would tell her more when she returned. This practice of leaving the student witch at an in-between place to encounter the spirits is a classic aspect of folkoric magical tradition.

•    Much of the power of what occurred between Mary and Lady Circe did not come into being until after Mary died and Lady Circe began puberty. This is also a classic element of folkoric magic, where the full power of the teacher passes at death and magical or intuitive abilities awaken at puberty.

As with many folk practitioners, magic was simple, direct, practical and potent. She never taught from a book, but directly through experience, wisdom rhymes and stories, lore and example. In these teachings, the Gods are not symbols and magic is not merely a mental game. Rather, the Gods and Goddesses are real, pre-human beings and are our true family. Magic is the mechanism by which the ancient beings who established the order of the universe (known in our tradition as “the Old Ones Before Time”) bring about creation, destruction and regeneration. The art of magic was given to humanity by Faery people, also known as the “Children of the Dawn” or “the Elder Race,” when they mated with humanity in the earliest stages of creation. Witches, as our tradition understands them, are those who carry “the blue blood,” which is the blood of that co-mingling of species.
This blood is the traditional witches’ mark that marks one as having the propensity for magic. During instruction and initiation, the blood is awakened and the old power opens out of the would-be witch. Otherwise, it lies sleeping until awakened. Inherent in this philosophy is the belief that the propensity to be a witch is genetic. If this ability awakens without proper training it can be deeply disturbing and even harmful to the blossoming witch. The tradition sees a witch as a special type of being that exists betwixt the human and spirit worlds. Initiation into this magical stream of work ultimately happens through constant exposure to the teacher or, as we say, “I touch you and your blood remembers.” So, if the propensity for being a witch is in the student, then it will be awakened through contact with the carrier of the tradition.

Now, as another point of clarity, in folkoric witchcraft, the techniques and the “blood” are not enough. The would-be witch also need spirits passed on to them. In modern tradition, this would be described as “inner contacts.” This passing on of contacts includes what is termed as the “passing of power” that occurs in Wiccan and other Craft traditions.
The rites and workings taught in this form are not complex and the symbols are obvious and simple in their reflections of natural truths. It stresses simplicity, or as Lady Circe often said, “If you would walk the witch’s way, observe with care the child at play” and “Never loose the magic you were born with; for children are the true witches.” These sayings stress the simplicity of our ways and gently warn us that we must not overcomplicate the purity the witch’s craft. Traditional Craft and the other forms of folk magic that I address in this chapter have a practical nature that is tied to everyday life. They also have an inherent truth and power about them because they are based on longstanding relationships of people or groups of people with the natural and spirit world.

The traditional witchcraft I learned incorporates seven general modes of magical practice:
1)    A direct and constant relationship with the Gods as your parents or original ancestry. The deities and spirits are not seen as distant beings, but as a constant presence in our lives. They have specific names which vary from tradition to tradition based upon cultural roots, immigration patterns and synchronized elements of Christian influence. Often the names are colloquial, slang or a set of descriptive words like “the Dark One” or “the many-footed walkers.”

2)    Development of the ability to “tap the power,” which allows the witch to work magic. This power flows up from center of the earth, which we call “the abyss,” or down from the stars. This persuasion of traditional Craft rarely speaks of raising the power out of our bodies other than to gift it to the Gods. Instead, we harness, focus and charge the power we call from the abyss and the stars..

3)    Simple spells and rites for healing, cursing, love and protection as well as herbal lore, incense/potion making, tree and stone lore, using the power of these objects to accomplish specific aims.

4)    Techniques and lore for living in harmony with nature and its associated spirits, spiritual truths and rhythms.

5)    Techniques for developing intuitive/psychic skills (the sight) as a tool for communicating with subtle forces such as the Faery, the deities, nature spirits and the ancestors. These skills also allow the witch to understand and interpret the ways of our Lady of Fate.

6)    Transmission of inner spirit contacts through apprenticeship, initiatory power and specific rites of making. This is a hallmark of old line witchcraft for it involves an introduction of the inner spirit contacts of the teaching witch to a student witch.

7)    Ancestral reverence and magic using altar and hearth work to honor and work with the spirits of the dead to aid our magical work and guide us from the other side as intermediary spirit beings.

The original rites for induction into this Craft were simple and direct since it was usually passed on from one family member to another. They involve such practices as taking the student to an areas considered “in between” such as a graveyard, a place where the woods and the clearing meet, the seashore, or other transition points. The student places one foot in one area (such as the clearing) and one foot in the other area (such as the woods) and is then left there for a period of time from midnight on to be inducted into the spirit world. Other elements of the tradition include the use of mirrors for conjuring and witch name known by other witches, as well as a spirit name only known by the spirits.

When Lady Circe went public as a witch, she developed formal initiatory rites that were less folk-based and were used to bring people into her witch family or “house.” It is interesting to note that the concept of “Karma” was not used in her teachings, though there is a saying that came down in the family that “the toucher is touched,” inferring that whatever we touch, touches us back. This saying embodies an implied warning that whatever magic we work, will touch us back … so we should be mindful.

Defining Traditional Witchcraft

Now that the concept of “tradition” seems to be the in-thing in the modern Pagan communities, it is important to define what is meant by this concept when used by Traditionalist Witches. However, there are concepts which I, as a Traditional Witch, feel are core to understanding traditionalist Craft. These ideas are mine and I do not present them as any way universal. Rather, they are food for thought and, indeed, it is a sad day when witches are unwilling to think beyond their comfortable familiar patterns and challenge themselves. Therefore, I invite you to at least entertain some of the concepts laid out in this writing and subsequent ones in this column as food for thought when pondering the definition and scope of Traditional Witchcraft.

An Anthropological Fact

There have been and always will be persons in communities who are recognized as witches, conjurers, root doctors and other colloquial names for practitioners of localized folk magic and mystical traditions. The names change with the culture but the concepts, core practices and societal role remain the same. Across cultures and races, this person is feared and revered. They tend to live at the edge of society and practice fertility magic, seership (including contact with the dead and localized spirits and deities), healing of humans, animals and plants, cast spells and conjurations, and are wise in the inner ways that maintain harmony between humans and non-humans (including animals, plants and unseen beings).

The Roots

Our traditions have been transmitted primarily through family lines, orally in stories, techniques, lore and practices. This material has been written down over the last couple of centuries in recipe-type books not necessarily called “grimoires,” though I guess they could be termed that now. These traditions have come down in way that appears fragmented, though they are not at all disjointed at the core. You see, in the old days, the Craft was not a religion – it was a vocation, practice and role in society. And, the “circle” was, as Lady Circe taught, “a secret meeting place” for the secret society of witches.
Today, we have gathered up these elements and teachings and systematized them. I think this will help preserve these ways, since most of us live in neither the society nor the family of origin and thus must re-construct an environment conducive to practicing and maintaining the Old Craft. Old streams of Craft in America have been influenced by migratory patterns into and across the United States. In fact, those of use who are “Southern witches” may have received, through initiation, primarily European practices that also have some African elements in it. This is an indication of authenticity, not eclecticism.
Traditions did not just arrive in an American vacuum. Rather, they have been influenced by the wars, economic strife, and cultural synergy of America. Those of us who grew up in the states that were involved in the African slave trade of the 1700s and 1800s were exposed to African magic and teachings incorporated into our cultures as well as to European magical practices. We also see that, all over the United States, Native American elements have also merged with European and sometimes African elements. These multi-cultural variants were not intentionally synergized. This happened over long periods of time and exposure. This is why they work. The modern practice of taking a little of this and mixing it with a little of that because ones likes it that way is not an element of traditional ways. In some parts of this country, we also see elements of Christianity and secret societies (Masonic, Oddfellows, etc.) synergized into the magical practices.

A Tradition?

In this era where anything that is practiced more than once is being termed a tradition, those of us who are preserving old traditions and practices are greatly challenged. It is my belief that, a practice does not become a tradition until it is tied to a culture, family, locality or race and is maintained over a long period of time. Traditions tend to grow out of cultures, land-bases and/or cultural synergies over long periods of time that give them their depth and inner potencies. Traditions tend to be a preservation of the ways of our fore-mothers and fathers and are time-honored practices and beliefs. A tradition encompasses a body of clearly defined beliefs and practices that also include attitudes, paradigms and philosophies. They cannot be transmitted by a book. They must be transmitted by a type of contagion wherein the student is hearing the words of the teaching, feeling the presence of the teaching in the attitudes of the teacher, and integrating the teachings into practices through direct experience and continued exposure to the teacher. Really, Traditional Craft is like a culture in itself. Perhaps as many years (even centuries) of time pass, the newer Craft practices will gather the inner power and practices that I would define as “traditional.” I believe this has already begun.

The Commonalities Across Traditions?

After decades of study and practice of folkoric magic and traditional witchcraft, I have identified certain commonalities in traditional folk-based Craft tradition. Out of this, I have found certain elements which I consider to be fundamental parts of authentic folkoric Craft traditions. I have listed these (see below) as a checklist to assist the seeker in finding and identifying folkoric magical traditions. The caveat is that this checklist is an outgrowth of my experience and is not intended to be definitive or tested in an academic or research manner. I have called this tool the Folkoric Witchcraft Checklist and I hope it proves helpful to the reader.

Orion Foxwood’s  Folkoric Witchcraft Checklist

The following list provides core elements that tend to define older or folkoric Craft traditions from modern constructs. This list can be used by students seeking older forms of Craft to determine whether a particular line of teachings are based on folkloric or old lines of witchcraft, or not. The more items that are present in the identified system, the higher the chances that the proposed line is old, or at lease based on old concepts.

1)    Is there a focus on ancestral reverence and collaboration with the dead through ongoing and active engagement practices such as altars, rites and techniques? (NOTE: once a year on October 31st does not constitute a folkloric line).

2)    Do the teachings focus on magic as an intrinsic part of everyday life? This includes daily practices incorporated into food preparation, eating, gardening, bathing, employment, sex and love, morning prayers, etc.

3)    Are magical tides as guided by the moon, seasonal and earth changes focal in the practices? Large rituals with lots of tools are not a part of these practices. Instead the work is direct, in nature (or in a graveyard), and often includes practices that are performed daily or at regular intervals.

4)    Is there a focus on the transmission of inner spirit contacts as a part of apprenticeship, especially as the teaching witch is dying?

5)    Is there synchronization with mystical Christian elements? If a tradition has no Christian elements in it, it is probably re-constructed and not old. There is no way that lines survived, in pure pagan style, without incorporating such elements as a normal part of synergy and survival.

6)    Do the practices include the use of rhyme and gibberish (also called the “spirit tongue”), which is a form of conjure that occurs when the human is taken by the spirit?

7)    Does the teacher prefer mentorship rather than structured classes? This involves working directly with the witch or conjurer to see how things are done and how they feel when they are working. Many traditional witches (me included) have begun to teach in a structured class format initially, but prefer to move that to a more traditional mentoring style.

8)    Does the teacher understand and teach that “the power” comes from the spirits or is being loaned by a deity. The concept of “personal power” or what I call “privileged power” is a modern convection.

9)    Does the teacher use a type of binding oath to ensure fidelity and safety performed through oaths, simple rites of binding, and promises made to the spirit world?

10)    Does the teacher, at some point, provide a formal introduction of the new witch or conjurer to the world of the spirits? This introduces the student as a student and member of the family in the spirit world.

11)    Does the teacher provide instruction on both baneful and blessing magic? As we say in the southern tradition, “we works with both hands,” which means that the witch and conjurer can help or harm with their power. Traditional folk magic teaches that a worker must be able to do both to be effective at either.

12)    Does the teacher transmit their teachings orally in the forms of stories, songs, dances, magical practices and lore and usually in non-classroom, living situations, like informal discussions or “doing the work?”

13)    Does the teacher use of folk-based language to describe the work instead of intellectual, modern terms. For example, the spirits would never be called “energies” by a folk witch.

14)    Does the teacher feel that the ability to perform magic is a genetic one that travels in families? It is not a trait that all people have, though all people can perform simple (but effective) forms of magic.

15)    Does the teacher use folk names for God or the Goddess/God that describe their function such as “the Maker”, “the Black Bitch”, “the Stranger”, and “the Weaver”; instead of specific names like Diana or Pan? This is not always the case, but occurs a lot as you move out from the cities into the country.

16)    Does the teacher use graphic initiatory rites instead of symbolic ones? These rites are usually simple but potent such as burial in the ground (a graveyard in the old days), being bound up in vines to become re-veined into the green world, standing at an in-between place such as a crossroads, island seashore, or where the woods meet a clearing.

17)    Does the teacher use special names for the witch or conjurer that is given at initiation or by the spirits when they are “made?”

The Challenges of Finding Traditional Folkloric Witchcraft

I must warn the seeker of these ways that finding a teacher and getting them to teach can be a challenge. One of the greatest challenges is that a folk witch may not even know that what they have is of great value. Below, I have listed a few more of the challenges. This list will help tune the seeking student into some of the subtleties and sensitivities related to seeking, finding and studying folkoric witchcraft. Considerations include, but are not limited to the following:

•    The student is not entitled to the teachings. The sharing of teachings is an honor and the seeking student must approach with respect and humility for the teachings and the time of the teacher.

•    Again, there may be no grand books or grimoires and you may or may not be allowed to write down the teachings. They may be shared gradually with an expectation that you will memorize them and be able to recite them back when requested by the teacher. As my teacher often said, “what is spoken fades away, but what is written may hang you some day.”

•    The teachings may have no formal name beyond things like “the ways,” “the path,” “the hidden road,” “conja,” or other informal attributions.

•    The teacher may not use the word “witch.” This word or the use of the word “pagan” may be offensive.

•    There may be specific ways that a student is to request teaching. This may not be known to the student but is a deciding factor for the teacher. Yes, this is unfair, but it is a cultural nuance. The seeker does best to approach with a gift as specific to the culture of the teacher as you are able.

•    The teacher may under-valued their material as “stuff.” They may have embellished it with new, modern material. They also may embellish stories initially to test the student’s commitment and ability to hear “what is not said.”

•    The teachings are more than practices, they involve a whole paradigm which requires the student to look beyond just what you do into how you think, feel, relate and experience.

•    Many of the teachings will be hidden right in front of you

•    The teachings may be highly treasured as a remnant of the old ways, from the old country and not available to just anyone who wants it.

•    There may be specific prohibitions about how the information is given. For instance, maybe it can only be taught to the opposite sex. Or, maybe it can only be given once and when it is given, it may be required that all contact with the teacher be broken.

•    In order to pass on the teachings, there may be a requirement of a type of adoption as a child of the teacher and/or their spirits.

In Conclusion

It is time that seekers of the ways of the witch’s Craft understand that that they walk on a well worn path trodden by many countless centuries. There are many fine modern traditions that offer many insights. There are many old traditions that offer roots and re-connections. I challenge our movement not to neglect the roots of the witch’s tree while expecting the leaves to flourish. It is time that respect be given to the Elder Faiths. I hope to meet some of you, the readers, and hear about your quest and your findings. We will know each other by the voices in our blood.

“For, witches without fuss or bother, when chance to meet, never fail to know each other.” (Lady Circe)

——————————————–

More About Orion Foxwood:
Orion Foxwood was born with the second sight in the Shenandoah Valley in Virginia, an area rife with the folk practices of the southern and Appalachian tradition. He lectures in across the United States and the U.K.

More info at: www.foxwood-temple.net/

Listen to Orion’s Interview on The Explore Your Spirit with Kala Show here: http://exploreyourspirit.com/Media/shows1.shtml#FOXWOOD

Be Sociable, Share!

•