Archive for the ‘Pagan Lifestyles’ Category

Magickal Traditions Hidden In the Mundane

  It’s really rather pleasantly shocking how many customs with pagan or magickal roots are tucked amongst the seemingly Christian holiday season cheer. Indeed the entire premise of the Christmas holiday is deeply indebted to the ancient polytheistic festivals which could never quite be stamped out. And with mainstream Christmas upon us, I thought we might take a quick look at the continuing magickal trends you might not have noticed going on today and indeed throughout the holiday season and into the New Year ahead.

  This Christmas, the story of the birth of the Christian semi-god Jesus Christ will be reenacted in churches and schools all over the world as part of the Nativity play. But did you know that this classic tale is actually a re-working of an even older myth concerning the Eastern deity Mithras, who also had a birthday on December 25th? The Apostle Paul, who’s version of the birth of Christ is the most heavily relied upon for the traditional Christmas story, hailed from Ephesus- a center of worship for Mithras in the later Roman Empire. His writing was highly influenced by his surroundings and thus incorporated several of the elements of the Mithras cult and birth story into his telling; including both the idea of the virgin birth and visit of the three wise men to his birth site (in a cave vs. a stable). Indeed it is likely that the early church fathers cast Jesus’s birthday in the winter to take advantage of the pre- pagan winter festivities in the first place.

  The Eastern Star associated with the Nativity story, and its derivative decorative value over the holidays is likewise an element of older cults which was refashioned to suit monotheistic needs. Intriguingly, some of its greatest usage is attached to ancient mother goddess cults, including that of the goddess Asherah: the oft forgotten wife of the god Yahweh ~ the original version of the Jewish, Christian, and Muslim God celebrated on Christmas. Many other nature symbols, like snowflakes and poinsettias, which are also associated with the holidays were likewise used in older pagan cults. None more so than mistletoe. Added into the Christmas mythos through its Germanic and Norse usage during winter festivals, it is linked inevitably to the Norse gods through its appearance in the myth of Baldr, the dying god of Viking myth. Following a prophecy detailing Baldr’s impending death, his mother extracts promises from all of the plants and creatures of the world but forgets about the lowly mistletoe tucked up in the oak trees. And so when the mistletoe is unwittingly tricked into stinging Baldr at the behest of the trickster god Loki, the sting is fatal and Baldr is committed to the Afterlife until the end of the world (Ragnarok) when he will emerge to lead the new world order. The theme of the dying god appears over and over again throughout world mythology, indeed the story of Jesus Christ itself represents a ‘dying god’ myth. The re-use of mistletoe as part of the Christmas festival is therefore most fitting indeed.

  Also stemming from northern European pagan traditions are the Yule log and Christmas ornaments. The giant Yule log was traditionally chosen to be burned on the Winter Solstice, the darkest and longest night of the year. The cheerful fire of the long burning log was intended to ward off the evil spirits that lurked in the dark. Families would gather together on this dark night both in fear of the darkness and in celebration of the upcoming new year ahead. The winter holidays were highly important in the pre-scientific world. In a time where you cannot fathom the astrological and natural reasoning behind the turning of the seasons, when all the plants die and the weather gets bad ~ you want to do everything you can to encourage a better season to come round.


  Christmas ornaments, however, are perhaps the most gory of modern holiday traditions. Rumor has it that Germanic warriors would hang the heads and saddle gear of conquered foes on trees near their residence as trophies of their battle. These dark prizes eventually transitioned into more metaphorical baubles which in turn were placed on the first famous Christmas trees popularized by the Germanic Prince Albert at the court of Queen Victoria in nineteenth century England. Decorated vegetation was not however limited to Northern European traditions, decorated boughs of a variety of plants were common features of ancient Roman and Greek festivals, and were intended to both encourage the future bounty of the crops and protect the house from evil spirits.

  Other household holiday decorations possess further overlooked magickal significance. Have you ever noticed how many anthropomorphic figures there are around Christmastime? Gingerbread men, snowmen, figurines of angels, the nativity characters and Santa and his crew: there are hundreds of thousands of little simulacra of people associated with the holidays. And while such representations of humanity may seem commonplace in today’s society, for thousands of years and indeed still in some cultures such things were and are forboden. From the ancient so-called Venus figurines of prehistoric Europe to the statues of the classical world, the recreation of the human form was considered sacred and powerful. Perhaps the most well known remnant of this concept are the voodoo dolls of Santeria and other Afro-Caribbean traditions. Their Christmas cousins may be just as powerful. From the helpful elf who watches over children’s good behavior to the angels atop the tree: these personifications of the human soul and spirit are no less powerful if one chooses to believe in them.

  And finally, let us consider the concept of the infamous Santa Claus himself. The story of Santa is ripe with magickal elements. Ultimately, he is a semi-deity who lives in a magickal dimension on the northern fringes of the human world accompanied by a bevy of miraculous toy-making beings and flying creatures. And though the tradition of Santa is not very old in and of itself, the idea of powerful house spirits who bear gifts and good fortune goes back to the very beginning of time in almost every culture. In some cultures, particularly in Eastern Europe and Japan, these house spirits are still widely venerated in the modern world.

  Ultimately, though Christmas is a monotheistic holiday. Its modern celebration is chock full of symbolism and traditions which hearken back to earlier times and brighter pagan customs. One needs only look closer to find them and celebrate their wonder.

  Over the past week, millions of Potter fans bravely bid farewell to the final film of one of the most-record breaking franchises ever created. The new greatest story ever told, the legend of Harry Potter touched the world: defying age-barriers, nationalities, and religious conventions (Beach & Wilner 2002; Black 2003; Radigan 2001). It encouraged generations of children believed lost to the digital age to pick up books and read again. It encouraged them to use their imagination and believe in something more than the mundane. And most importantly in the context of this discussion, it challenged the world’s preconception of magick and magickal societies: evoking an unprecedented era of awareness and tolerance for occult paths.

  You may not have even realized that such a quiet revolution occurred, or even how extremely significant it is from an anthropological perspective. Yes, the past century has been a springboard for magickal faiths to take root, but never have magickal communities been as mainstream as they are at the moment. Numerous other supernatural pop culture venues from the classics like So I Married a Witch, Bewitched, and Bell Book and Candle to the more recent Charmed, laid significant groundwork for magickal tolerance. But it was Harry Potter who dashed boldly down the path they had laid out, entertainingly making the masses positively aware of the magickal cultures which have hitherto fore had to lurk in the shadows of typical every day society.

  Centuries ago, the word ‘witch’ was a condemnation. Twenty years ago, claiming the title ‘witch’ would still have the neighbors worried. But in the present day, the word ‘witch’ conjures up a multitude of more pleasant images and associations to the everyday laymen than ever before. And much of this shift is due to the ever-present popularity and acceptance of Harry Potter. Magickal terminology, once only known to those few in the world population engaged in occult studies is now commonplace. Again, courtesy in large part to Harry Potter ~whose familiar use of words like ‘charm,’ ‘divination,’ and ‘griffin’ (to name just a few) has increased the vocabulary of millions. Children grow up appreciating the idea of magick and the possibility of sorcery, rather than fearing it. They come to learn of the balance between light and dark not from dogmatic condemnations of the church, but from the saga of Harry. Children no longer dress as the witch- hag as a scary Halloween costume. Instead they dress as witch scholars: as students of the magickal school Hogwarts ~hoping to be trained in the magickal arts. Indeed, Harry Potter has encouraged not just positive awareness of the occult, but positive awareness of learning in general (Beaton 2006).

  No, admittedly Harry Potter has not accurately explored the magickal world of real-life Witches, Wiccans, Druids, or Neo-Pagans and their brethren. But the mythical magickal world it did explore provided a safe fantasy backdrop for mankind to begin to understand the purpose and functions of magick. Or at least to start believing in it, outside of the realm of superstition which has plagued the occult arts for millennia. Indeed those instances of right-wing disapproval from Christian conservatives and Muslim states ultimately only validated the idea of a belief in magick. For it was the type of sorcery practiced in the pages of Harry Potter, not the existence of magick itself which was at the heart of the majority of these debates (DeMitchell & Carney 2005; Hill 1999; Hill 2001; Kruk 2005). Harry Potter ushered in a new, more open age of man and womankind. One where the mysterious ‘other’ which magick has long represented is not feared and hidden away or dismissed as unbelievable, but is instead something in the public eye and which is accepted by all but the remaining, and ever decreasing number of conservative groups who ignorantly equate magickal practice with devil-worship.

  The shifting morals and scientific explorations of our time allow for tolerant investigation into questions of the mind, physics, and the natural world which have long been relegated to the realm of myth and defined as magick. Science, by any other name, is magick that has been more thoroughly explored than ever before (indeed, this was a much emphasized facet of the other magickal blockbuster of this summer: Paramount’s Thor). As we learned last week in Witches of Antiquity: The Magick of Alchemy ~ the initial Scientific Revolution was the result of magickal investigation and the two are intrinsically tied together. The only thing that has changed is the understanding of the terminology: which skeptically divided science from magick as it attempted to commonsensically divorce science from religion.

  The word ‘witch,’ too, has come a long way and meant many things throughout its usage. But with the worldwide familiarity of Harry Potter and the general acceptance for the witchcraft practiced therein, ‘Witch’ is no longer a word associated with fear and loathing. Now is a remarkable time to claim the title of witch, for it is the first in which it is culturally accepted and encouraged. And while some may worry that such openness may be dangerous to their craft, consider this: Harry Potter stringently emphasizes the idea of a magickal education before one can practice magick. It urges against the uninitiated blundering in or anyone ever taking up the Dark Arts. J.K. Rowling subtly points out that knowledge is power ~ Hermione (pictured at left) is proof positive of this ~ and is necessary before one delves deeper into magickal endeavors. And so while perhaps mainstream magick may mean that there are many more practitioners, they have already been cautioned via Harry Potter against ignorant use of magick; of following the darker paths; and they have been instructed to learn as much as they can. And really, are these not among some of the best tips which can be given to beginner witches?

Do you feel that Harry Potter positively or negatively impacted the real magickal community?

Are you a Potter fan? How do you feel about the new, latest and last movie in the saga?

Partial Bibliography

Beach, S.A. and Willner, E.H., 2002. The Power of Harry Potter: the Impact of J.K. Rowling’s Harry Potter Books on Young Readers. World Literature Today. 76(1), 102-106.

Beaton, T., 2006. Taking Time: Harry Potter as a Context for Interdisciplinary Studies. The English Journal 95(3), 100-103.

Black, S., 2003. Harry Potter: A Prescription for just about Anyone. Journal of Adult and Adolescent Literacy 46(7), 540-544.

Carney, J.J. and DeMitchell, T.A. 2005. Harry Potter and the Public Library. Phi Delta Kappan 87(2).

Hill, R., 2001. Potter’s Darker Side. Fortnight. 401, 22-23.

Hill, N., 1999. Harry Potter and Other Evils, or How to Read from the Right. The Personalist Forum 15(2), 413-423.

Kruk, R., 2005. Harry Potter in the Gulf: Contemporary Islam and the Occult. British Journal of Middle Eastern Studies. 32(1), 47-73.

Radigan, W.M., 2001. Connecting the Generations: Memory, Magic, and Harry Potter. Journal of Adolescent and Adult Literacy, 44(8).

Given that St. Patrick’s Day is technically a Catholic holiday, one strongly associated with the casting out of the pagan culture of Ireland; it might seem a little anti-magick. And perhaps for the past four centuries that St. Patrick’s Day was celebrated there has been a certain stigma to it among pagan and wiccan sub- cultures. But over the past few decades a marvelous transition has occurred and St. Patrick’s Day is no longer just a celebration of the late 4th century missionary it was created to honor, it is a celebration of Irish culture. And my-oh-my, Irish culture has A LOT to celebrate.

In a certain sense, one can say that Celtic culture is one of the oldest continuing in the world today, often with many of its symbols and superstitions still intact. Established by the late fourth millenium BCE in Ireland, Celtic culture actually originated in the mountains between Europe and Asia, spreading out westward across the land. For once upon a time, “Celtic” culture was not just limited to the British Isles, but swept across much of Northern Europe in various forms like the Hallstatt (8th-6th c BCE) and La Tene (450 BCE-1st c. BCE) cultures. The Celts, tied together by linguistic similarities and an ancestral homeland in the Indo-European mountain steppes, dominated western Europe for a little over a millennia before cultural interaction with Mediterranean cultures, particularly the Romans, transformed their way of life significantly. As one of the farthest western bastions of Celtic culture, one left reasonably undisturbed by the Romans until the early Christian period of St. Patrick, Ireland represents a metaphorical bank vault of less disturbed facets of ancient Celtic culture, and especially its magick and lore. Even once Ireland had adopted Christianity, it tucked away much of its myth ~ hiding it among Christian stories or saints and relegating it to its own realm of well-believed superstition.
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Let’s take a look at today’s tarot card-The Tower. I am using the Rider-Waite/Smith deck today. There is a tower that is being struck by lightning from above. Flames are shooting out from the top of the tower as well as coming out from it’s windows. There are two people falling down from the tower with a look of fright on their faces. At the very top of this card, there is a crown that looks as if the lightning bolt knocked it off the tower and is in the process of falling down.

How does this card apply to me today? What can I learn from it’s messages?

I look at the bolt of lightning, and I think “ego”. Sometimes ones ego needs to be knocked down a notch or two. Lets look at the fire that is so prevalent in this card. Fire is about transformation and cleansing. When a forest burns down, the growth is cleared away for new growth! What needs to cleared out of your life? What changes do you need to make now, not later?

Maybe your in a relationship that really needs to end now. Is it really fulfilling to you?  Do you find that you or your partner tend to be volatile?  Do you tend to argue all the time?

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INTERVIEW WITH RAVEN DIGITALIS

Bernadette: I am very interested in your tradition-Opus Aima Obscuræ, can you tell me more about it?

Raven: Certainly. We are a group of practitioners who consist of an Inner Circle (training group) and an Outer Circle (public participants). We run an intricate training structure designed to train people to be eventual Priests and Priestesses. We term our training system “disciplined eclectic” and “Eastern Hellenistic Neopaganism.” The definitions of these terms can be found on the OAO Facebook and Myspace profiles. We also perform public and private rituals that average once weekly – quite a large load! We celebrate the Full Moons, New (Dark) Moons and Sabbats, as well as what we call the “Full Suns” and “New (Dark) Suns.” These are the masculine counterparts to the feminine Full and Dark Moons; the Full Sun occurs when the Sun is at his 15-degree astrological apex in any particular sign, while the Dark or New Sun occurs when the Sun transitions zodiac signs. We also host numerous Cottage Craft or Hedgecraft events for the community, along with multicultural celebrations such as the Hindu fesival Diwali (Festival of Lights) and ten days of Ganesh Chaturthi, seeing as we all identify with Hinduism – one of the most longstanding, preserved and developed Pagan traditions in the world!

Bernadette: We spoke before about craft history. Why do you think it’s important that today’s Witches/Pagans understand about our roots?

Raven: believe that it’s vitally important for people to have a realistic and educated understanding of their historical roots. Numerous Christians, to give one example, understand very little about their religious history, including the difference between politics and religion, the evolution of Scripture, and so on, which actually serves to be a damaging and dangerous force. When objective understanding is cultivated, one gains perspective, which I believe is immensely important. For us Witches, it’s easy to accept what we’re told, namely the faerie tales concerning an ancient Age of the Goddess, or Wicca being a preserved Pagan religion of the British Isles, or the existance of “family traditions” before 1950 – these things are idealistic and untrue, but are so tempting to believe. Once a person digs a bit deeper, things come into focus a bit more, and we can more objectively see who we are as magicians and spiritual pathwalkers.

Bernadette: Why do you use the Thoth deck as opposed to any other in your tradition?

Raven: Well, OAO’s structure is based primarily upon the alignments of the Thoth deck because we realize the immense amount of study, art, channeling and brilliancy that went into creating the deck. It took years and years, and was Aleister Crowley and Lady Freda Harris’s artistic/magical magnum opus. I believe that there is no Tarot deck more perfect in the world. Its alignments are so precise that even the most unequipped person can gain accurate insight from even the simplest reading, provided they (at least) first study the small booklet(s) that accompany the deck. The deck is enchanted – quite literally – the cards are living and conscious. I’ve never interacted with a deck like this in all my life. For the longest time I avoided the deck because of its scientific and ceremonial intricacies, but now that I have chosen to delve into them, I realize how non-scary they really are. And once I began to understand simple symbolism’s (nevermind the Qabalistic, elemental and planetary alignments), my readings became clear. What a blessing! Because of these alignments and numerous others, we at OAO use it as our primary foundation for occult mysticism and the orginazation of the Wheel of the Year, as aligned to the zodiac.

Bernadette: You mention having been trained in the Georgian tradition.  Can you tell a little about it?  (I bring this up so that any newbies, who may be reading this, can learn and understand the article, in its entirety)

Raven: Sure! I was trained by Zanoni Silverknife in the Georgian tradition when I was 16 years old. Thank goodness she was there to provide me with accurate and loving training when I was blooming into the magickal arts; I am very grateful for the lessons and for the lifelong friends cultivated as a result! In order to explain Georgian Witchcraft, I think it’s easier for me to recite information found on the main website, www.georgianwicca.com, which is as follows: The Georgian Tradition was founded in 1970 by George (Pat) Patterson, Zanoni Silverknife and Tanith. It began as a small coven in Pat�s home, in Bakersfield, CA. Georgian Wicca is similar to Alexandrian and Gardnerian practice, in that it is an initiatory line and oath-bound. Many of the rituals are similar to those published in various books on what is sometimes called “British Traditional Wicca” (BTW), such as the Farrar’s Eight Sabbats for Witches and The Witches’ Way, as well as the privately distributed version of what was later published as Ed Fitch’s Grimoire of the Shadows. Georgian Wicca, however, is not a recognized member of the BTW, as it lacks an important requirement – initiatory lineage back to one of the BTW covens in England. Therefore, it is considered BTW-derived.

Bernadette: What inspired you to write “Planetary Spells & Rituals: Practicing Dark & Light Magick Aligned with the Cosmic Bodies” and what separates this work from other books on magick? I am reading this new book on my kindle!

Raven: Thanks for your readership! My main inspiration in writing that book was due to many of my readers mentioning to me the fact that I don’t include much hands-on, how-to spells or written rituals in my books (aside from meditations), so I decided to compile this collection. I aimed to include a hefty amount of alignments, and ceremonial rituals, having to do with common (and some uncommon) spellcraft needs. I personally use it as a reference book in my own life, which was another part of its written purpose! In the future, it will be followed with Zodiacal Spells & Rituals.

Bernadette: I love the fact that you also speak of history in this book, “Shadow Magick Compendium: Exploring Darker Aspects of Magickal Spirituality”. Can you explain what the “Shadow” is to you and why it is so important to understand how to work with “the Shadow” or “The Shadow self”?

Raven: The shadow is part of who we are; it’s the balance. I feel that the Craft community and magickal community is starting to reject those “everything is love and light” ideas and are replacing those perceptions with a more balanced view on the world and oneself. We must know our light and dark sides, and those of the world, in order to fully embrace Reality for the profound experience it is – and in order to influence accurate and ethical change through our experience. Witches and magicians help people; it’s our spiritual duty. In order to help others and ourselves, we must recognize all aspects of our personalities and must be able and willing to work with them in other people just the same. There is nothing strictly defined in “dark” and “light,” because the terms are highly interpretive – that’s part of the beauty of life: nothing is entirely “this” or entirely “that.”

Bernadette: In Goth Craft: The Magickal Side of Dark Culture , you speak of the convergence of the two lifestyles, Witch and Goth. I was very much a part of the Goth/Punk/Industrial/Metal scene, growing up in NYC. I saw the melding of these lifestyles early on (the 80′s and the 90′s), in dress, music, make-up and what I call “gender attitude”. How has this scene progressed over these years? I knew many pagans then, who where very much a part of this scene (I am definitely dating myself here!) I used to hang out in the village! I also see that we like a lot of the same music! Oh yea…thank the Gods for that!

Raven: That’s fantastic! I’m glad you could be part of the movement from its “roots.” Always refreshing to hear! Admittedly, I am currently jaded and dissatisfied with the “scene” aspects of those cultures, and am choosing not to fully identify with them – I love the art, but not the common attitude. I think these subcultures should be personal and emotional, artistic experiences rather than ego-based, bitter “scenes,” but it’s really a mixed bag, just like any culture, subculture or counterculture! For now, I’ll just remain on the outskirts of the “scene” and keep focused on my occultism!

Bernadette: What do you see happening in today’s pagan community? What do you think is needed? What would you like to see happen?

Raven: I would like to see a greater focus on the “bigger picture,” and an immediate cease of infighting and superficiality. At the same time, I see people yearning to grow deeper in connection to the cosmos and the earth, and I’m glad to see so many people doing the Great Work around the world, helping guide others to their individual paths. Love is the key!

Bernadette: Do you have any book tours/signing coming up? What’s on the agenda for you? Any upcoming projects?

Raven: No tours or signings as of yet, but that is subject to change! My current project is a book on Empathy and Magick, for which I am incredibly excited. It’s coming to me now, and so I must dedicate myself to catching up with my emails and fan mail (yeah right! Slacker space-cadet here!), and buckling down to write another tome. I hope you like it! Namaste.

MINI BIO:

Raven Digitalis (Missoula, MT) is the author of “Planetary Spells & Rituals,” “Shadow Magick Compendium,” and “Goth Craft”, all on Llewellyn. He is a Neopagan Priest and cofounder of the “disciplined eclectic” or “Eastern Hellenistic” tradition and training coven Opus Aima Obscuræ, and is a radio and club DJ of Gothic and industrial music. Also trained in Georgian Witchcraft and Buddhist philosophy, Raven has been a Witch since 1999 and a Priest since 2003, and an Empath all of his life. Raven holds a degree in anthropology from the University of Montana and is also an animal rights activist, black-and-white photographic artist, Tarot reader, and is the co-owner of Twigs & Brews Herbs, specializing in bath salts, herbal blends, essential oils, soaps, candles and incenses. He has appeared on the cover of newWitch magazine and Spellcraft magazine (Australia) and has been featured on MTV News and CBS PsychicRadio.

Goth Craft