Posts Tagged ‘pagan’

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.

When you hear the name Witch’s Ball, the first thing that most people think of are the beautiful blown glass creations such as the ones pictured in this post.   A witch’s ball can be one of these beautiful blown glass creations with colors as vibrant as those found in the garden or as deep as the night.

Often used for protection against the “evil eye”, evil spells, sickness and even in ancient times against witches, a witch ball can be not only a useful tool but a beautiful addition to a garden or home!

There are many legends surrounding the Witch’s Ball but most agree that the vibrant colors which swirl together almost magickally in the glass attract harmful energies into it, protecting the home or person who has placed it from that harm.

Witch Balls have been very popular since around the 18th century. First in England, then following into the “new world” and New England, but their actual origin is generally considered to be older.  For what may be well over 3 centuries, hollow glass spheres have been hung in windows to ward off bad luck, witch’s spells and evil spirits.  Hanging these decorative glass balls in the window or on the porch is said to tantalize and mesmerize mischievous spirits which may threaten tranquility and peace within a home.  When the spirit touches the sphere it is absorbed and trapped in the web-like strands of the glass inside the ball.

Witch Balls can range in size from 2 inches to up to 7 inches in diameter.  Crystal gazers sometimes claimed they used balls in which the spirits of dead souls had been banished.  Which then, the seer was thought to be dealing with spirits.

Over time, as if often the case, the philosophy of what a Witch Ball is and should be has changed and number artists over the years have altered the Witch Ball to include vibrant colors, strands inside, twisting patterns and shape.  These new patterns and colors are beautiful to behold, graceful in a garden and can be used to protect the inhabitants of a garden and even draw in Faerie influence with the bright and delightful colors.

In my own home, I have several Witch Balls which serve as reinforcements of peace and tranquility in my home.  Downstairs on the patio I have a beautiful orb of violet and grass green with one of beautiful shades of Cobalt and Sky blues in a leafy holder on my desk upstairs.

Over the years my collection has grown through gifts and my own purchases to include a lovely orange and yellow globe much like the one pictured above (which is on my wishlist as I love the ‘tree’ design on the inside) to having just ordered one for Samhain in the most lovely shades of Black and Orange to decorate outside with!

No matter what you see when you look at a Witch Ball, there is no denying the beauty the patterns in glass which will evoke amazing joy in most people.   The Sacred Mists Shoppe, where I work, has the most amazing diversity in designs for Witch Balls that I have ever seen and desired to get for my home.  The tranquil essence they hold, in my opinion, stems from the beauty and essence of the colors which swirl within each orb.  Decorating a garden with an Orb within a decorative metal stake may attract faeries to bless your garden with.  I will be experimenting with this as I work on my garden this winter and spring.

  At its most basic level: alchemy is a philosophy. It advocates the idea that things are changeable. That they are transmutable from one form to another: from base to gold, solid to liquid, young to old and back again. During the Renaissance and Enlightenment, when the practice of alchemy was at its peak; alchemy came to be applied not just to natural elements such as metals, but to nature and people as well. For several centuries, ‘Alchemy’ became the category under which magickal transformations were shelved. Alchemy was both an early form of science and a continuing form of practical magick. Indeed, the work of the alchemists of the 16th -18th centuries formed both the basis for the modern study of chemistry, as well as the foundation of traditional high magick as we know it today. The studies perpetuated by these same alchemists also continued the tradition of philosophic, mathematical, and supernatural studies of the Pythagoreans and practitioners of Qabbalah who had tread the same transcendental pathways over the previous centuries. Despite the pseudo-scientific reputation that alchemy often receives in modern pop culture, it is a very real and very important part of the magickal traditions which are carried on today by all esoteric forms of worship categorized under the ‘New Age’ umbrella.

  Alchemy is by no means a unified discipline. There is not codified set of facts which one would learn in order to become an alchemist. Alchemy was more a spiritual and educational pursuit than it was a strict science of any uniform kind.

  True, alchemists gleaned their knowledge from studying the works of their predecessors and being mentored by them. True, also, that some universities included forms of alchemy amongst their curriculum. Brotherhoods of scholars interested in esoteric learning formed, and among their subjects was alchemy. But despite these forms of learning, none of these men and women were necessarily learning the same curriculum. Even with the advent of the printing press, not all the books on alchemy were disseminated by each alchemist, nor were all the branches of alchemy studied by every practitioner. Each alchemist had his own agenda: using alchemy variously to heal, to make gold, or to find youth. Alchemy was an intellectual movement that walked in different spheres of life, spanning the society of its times. By the Seventeenth century, it connected the fraudulent drunk on the streets with the scholars of the university; the highest echelons of late Renaissance society at the royal court with the witch on the pyre: all with a common philosophical idea which worked towards a variety of their purposes.

  Indeed, alchemy operated much like the study of magick today perpetuates itself. Witches, wiccans, and pagans alike are deeply devoted to a pursuit of learning esoteric knowledge, but not everyone from each path chooses to learn the same thing. It is ultimately a personal quest, a search for knowledge in order to achieve a personal transformation.

Alchemy as a Science

  Before we delve deeper into the more easily recognized esoteric accolades of this lost art: let us look at the more scientific side of alchemy, of alchemy as a system of trial and error which was propagated in the universities of the time and by some of its greatest academics. Alchemy was a precursor to the science which we recognize today as fact. And though science may seem the antithesis of magick, they are really just part and parcel of the same thing.

  Initially, alchemical knowledge was collected informally and without passing through the conventional educational institutions which had sprung up in Europe since the Dark Ages. Paracelsus, sometimes considered the greatest alchemist of the Renaissance, never completed his university studies. He collected his alchemist’s secrets by travelling and observing folk remedies he combined with metallurgical practices. But with science’s new interest in the idea of a scientific method, which alchemy was already utilizing: alchemy became employed by some of the greatest minds of the time, at some of the greatest of the universities. In fact, the two great libraries, the Bodleian at Oxford and the Ashmolean at Cambridge respectively, were based off of the alchemical collections of Duke Humphrey and Elias Ashmole. Even the great Sir Isaac Newton is considered an alchemist for his research into ancient Egyptian hermeticists and through later connections made by alchemical groups like the Rosicrucians. But he also saw the science in alchemy and used some aspects of his laboratories at Cambridge University to study it. Sir Fancis Bacon is likewise called an alchemist for his association with esoteric societies, like the Rosicrucians and Freemasons and his literary endeavor The Masque of the Middle Temple and Lincoln’s Inn, which he wrote in honor of the marriage between Frederick V of the Rhineland Palatinate and Elizabeth, daughter of James I of England, who, incidentally were all also wrapped up in alchemical studies of very differing kinds. Bacon’s works set up the Baconian method that we today know vernacularly as the aforementioned ‘scientific method.’ Robert Boyle, the father of modern chemistry, began his education as an alchemist; though did not continue to teach alchemy once he himself became a professor.

  Outside of England, particularly in the Northern and Central areas of mainland Europe, alchemy was also finding a niche among scholars. The Danish antiquarian Doctor Ole Worm was given papal permission to collect so-called oddities, which came to include various texts and items of a magickal nature, later inspiring H.P. Lovecraft to include him in his twentieth century work Necronomicron. Some were not so lucky in support for the new science, like Theodore Zwinger, ~a professor of medicine at the University of Basel was penalized by the University for inclusions in his teachings work done by Paracelsus. But unlike the University of Basel, others, like the Jagiellonian University in Krakow. championed alchemy and supported multiple alchemists on its faculty and taught alchemical methodology in its classes on chemistry and anatomy.

  The leading doctors, the mathematicians and physicists of the day; all studied the ratios of alchemy and its history out of Egypt, Greece, and Rome. The scientific method alchemy had long been unintentionally advocating became recognized as the basis for all modern experimentation and creation. The study of alchemy in schools or independently by professors of these schools working outside their professional capacity helped shape the minds of generations of men and women, leading up to the modern science of today.

Alchemy & The Witch Hunts

  Despite this flourishing of alchemy among academia, it was a subject best approached with care. By the sixteenth century, some elements of alchemy’s esoteric studies had unfortunately come to be associated with the dark arts of witch craft and sorcery. The logic of the Burning Times decreed that how else would these men and women know the secrets of the universe unless the devil himself had whispered them into alchemist’s ears? Alchemists devised erudite languages and metaphors to transcribe their secrets in, ones they hoped that would not create alarm among their witch hunting neighbors. But they were not always successful and some alchemists were branded witches and sorcerers for their naïve scholarly endeavors. And many were persecuted alongside the wisewomen, innocents, and political victims who fell prey to the Witch Trials or Burning Times of the 16th and 17th centuries. Bookmakers who published grimores of alchemy were particularly susceptible and often had to move towns to avoid an uprising against their shops.

  The mighty Catholic Church was particularly skeptical of the new alchemical sciences that were springing up. For they threatened previously held notions of God and man and their relationship to the universe, which in turn threatened the church’s power. And if alchemists weren’t careful to make provisions for the Church’s scrutiny, they faced severe consequences. Sir Isaac Newton cleverly combined church sanctioned theology with his science, for instance, to explain his theory of gravity, Newton wrote, “Gravity explains the motions of the planets, but it cannot explain who set the planets in motion. God governs all things and knows all that is or can be done.” He justified his science in the eyes of the church, but others were not so clever or else refused to concede. The scholar Giordano Bruno was sentenced to burn at the stake for refusing to recant his alchemy-based theories regarding ideas about the transmutation of the soul and the transubstantiation of the Catholic Mass. He was charged with the practices of divination and witchcraft, both of which had technically been outlawed under church law since the ratification of church doctrine at the Council of Nicea in the 4th century in continuation of earlier Roman laws. However, until the Burning Times, few cases were executed under such charges.

  While many of the alchemists charged for witchcraft during the Burning Times may never have actually practiced direct magickal acts (only studied magickal/scientific topics), others most likely did engage in acts some might call Dark Arts. Giordano Bruno and his one-time mentor the British royal advisor John Dee may have darker and more occult areas of alchemy. Often these pursuits focused on communication between the spirits and bordered on necromancy. Dee was at one point kicked out of Prague by Pope Sixtus V for committing acts of black magic in the city.

  Along with these Dark Arts and the politically motivated Church persecution, alchemy earned an even worse reputation from the slew of fraudulent schemers who pretended to be alchemists to con people out of money and goods. These faux-alchemists would practice simple chemical tricks, rigged to make it appear they could produce gold out of charcoal or other such feats to trick wealthy and gullible lords out of money. This was such a widespread stigma of the day that Dante Aligheri immortalized it in his social commentary of the day, The Divine Comedy, by placing the alchemists on the tenth level of Hell in his Inferno.

Alchemy in Power

  Despite the stigma attached to alchemy, there are many historical instances of European princes, kings, and queens participating and encouraging alchemy from both ends of the spectrum (i.e. as a science and as magic). Many rulers had alchemists as their advisors or as their doctors. Johann Friedrich Helvetius was the personal physician to William of Orange of the Netherlands, Johann Joachim Becher to Leopold I of Austria, Ole Worm to the skeptic Holy Roman Emperor Christian IV, and his predecessor Rudolph II went through a whole series of doctors with an alchemy sideline. Rudolph also utilized alchemists as his advisors, most notably, that king among alchemists, Michael Maier. Maier also spent some time at the court of James I of England. Queen Elizabeth II depended on her spy John Dee. And according to the social commentary inherent in the theatre of the day, James I of England (VI of Scotland) kept three alchemist witches as military advisors. These ‘advisors’ and James’ interest in the occult were included in Shakespeare’s Macbeth and Holinshead histories.

  Some rulers went beyond their advice and medical attention and are suspected by historians of studying alchemy themselves. The Holy Roman Emperor Maximilian I personally ransacked a Benedictine archive in Rome looking for an ancient treatise on alchemy believed to be hidden within. Queen Barbara, the wife of Sigismund Vasa III of Poland is accused by history of being not only an alchemist, but a witch. James I of England and Rudolf II of Hungary delved deep into the arcane as rulers and alchemists. James I of England wrote his own Daemonologie in 1597, a witch-hunter’s guide written by a man perhaps too close to his subject to be perfectly free of the taint of magick. He was careful to lightly persecute others in his realm suspected of witchcraft and the like to avoid church persecution himself (though as leader of the aforementioned church, it was easy to get away with). The Holy Roman Emperor Rudolph II set up a veritable playland for alchemists and other scientists of the day, which included an observatory, various labs, and libraries of grimoires. He himself was said to participate in alchemical experiments and work closely within the commune of scholars he had collected. His personal goal was to find the Philosopher’s Stone, a stone which, once created, would continue to spill forth an elixir of youth and the ability to turn things into gold.

  We cannot really know today just how much the alchemists and the philosophy of alchemy had on the rulers of this time period, or of how much their appreciation of what this arcane subject influenced their judgments and rulings over their respective countries. Nor can we really know what was known by the public at the time regarding the alchemy activities related above, or if they would have even wanted to know. All of these leaders made allowances for church dogma in order to avoid persecution. But were they actually religious beyond this façade? It is difficult for the historian to know or even to judge correctly. Regardless, we can at least state that alchemy must have had at least some influence over them.

  The history of alchemy is representative of a myriad of magickal movements and motivations. It is symbolic of both the persecution of magick and the championship of it. It represents both the veracity of knowledge gained and of the deception man is capable of using such knowledge for. It embodies the advancement of the human mind and the human race, of our wonder for the mysterious, and our quest to discover and control the laws of nature and the gods. The use of alchemy, pseudo-science that it may be considered now, encouraged the growth of other sciences still seen as legitimate. It inspired advancements in other fields, seeing the growth of library science in the modern age, and was the muse for multiple works of widely regarded literature. It was a profound step on man and woman-kind’s journey towards enlightenment. And it and its alchemists should not be forgotten. For we today are their descendents. The research scientists in labs, the doctors, pharmacists and nurses in their hospitals, the astronomers looking up at the night sky, the chefs in their kitchen, the students at their books: in our desire to learn something more, we are all alchemists.

  Want to learn more about historical magickal movements and the witches behind them? Keep your eyes peeled for History of Witches in the Western World, a new class from the College of the Sacred Mists on the Witches of Antiquity. Coming later this year!

Partial Bibliography

Cobb, C. & Goldwhite, H. 1995. Creations of Fire: Chemistry’s Lively History from Alchemy to the Atomic Age. New York: Plenum Press.

Fernando, D. 1998. Alchemy: An Illustrated A-Z. New York: Sterling Publishing Co., Inc.

Moran, B.T. 2005. Distilling Knowledge: Alchemy, Chemistry, and the Scientific Revolution. Cambridge, MA: Harvard University Press.

Rice University. The Galileo Project.

Note: Image at top is William Fettes Douglas’ The Alchemist (1853).

  Christians vs. Pagans. Need there be an on-going battle, or is there a middle road? It is a controversial subject for both sides of the fence. Christianity’s monotheistic focus and conservatism denies the power of paganism. And pagans, persecuted by the Church for centuries, are suspicious of the tenets of a faith which would deny them. It is a stand-off that has held for millennia.

  Christopaganism: An Inclusive Path by Joyce & River Higginbotham explores these two seemingly opposing religions and offers up a blended tradition to follow. Well organized, and full of competent historical detail (especially given that neither of the fabulous Higginbottom’s are historians), Christopaganism is an excellent starting point towards understanding the way the two faiths can work together.

  It is an especially useful text for those just beginning their investigations into pagan traditions and who are seeking a solid set of guidelines to follow and inspire them. The book’s instructional format and workbook assignments teach constructively and encourage open-minded thought and reflection on aspects of both religious cultures and one’s own personal spiritual development.

  As an introductory guide that allows readers to dip their toes in pagan culture without straying too far from Christianity, it is also an excellent choice for relatives and friends of pagans confused or scared by pagan traditions. Though written by lecturers entrenched in paganism, it presents its smooth blend of faiths in a method palatable to Christian mentalities. And it may well help assuage and open the minds of those Christian fundamentalists in your life: easing their concerns through a wider understanding of both traditions and their interactions. Indeed, compared to several other erudite and scholarly texts on the subject of the intermingling of Christianity and paganism, past and present, the lighter Christopaganism is arguably the best and most engaging introduction to the subject.

  However, if you are already familiar with the tenets of Christianity, the traditions of paganism, and the historical and philosophical intermingling of the two, this book might seem a bit simplistic. Though an excellent introduction and practical guidebook, its definitions of Christian and pagan practices are often simplistic and conveniently standardized to suit their arguments. Many of the gaps in doctrine which separate Christianity and paganism are glossed over in favor of unification theories. And its history lesson is basic at best, and rather generalized, particularly with regards to addressing the formation of Christianity from within a pagan culture. Readers seeking more of this history or a more complex understanding of the actual interplay between Christianity and paganism are better off with one of the more scholastic texts, like the classic Pagans & Christians by Robin Lane Fox.

  Christopaganism is a book which traverses personal pathways rather than these more general edifications. It is well-written, concise guide to a complicated path. Perfect for beginners and for inspiring open-mindedness in staunch believers on both sides of the fence. Christopaganism is a voice for tolerance and peace between two long-standing opponents. It speaks of a promise of hopeful and fulfilling compromise: a valuable lesson, especially in divided times like the present.

Check out Christopaganism
and other inter-faith texts in the Sacred Mists Library Shoppe!!

Next in out series of interviews is the very prolific author, Judika Illes! In today’s interview, Judika talks about her love of magic, her many books and her diverse background.

Bernadette:
We would love to hear a little bit about your background Judika!  Many of your books deal with magic from many different backgrounds and cultures, so I’d love to hear about your background and influences!

Judika:
Well, I’m from Queens, one of New York City’s outer boroughs, which partially explains my comfort and familiarity with different cultures. Queens is reputedly the most ethnically-diverse place on Earth. I come from a fairly international family—I have relatives all over the place. I was the first person in my family to be born in the United States. I grew up with people from lots of different backgrounds, cultures, religions, and spiritual traditions, so I was raised to be tolerant and not make assumptions about people.
I think that personally I am a fairly good example of an urban magical practitioner. Magical practitioners from major urban centers like New York are constantly learning from each other, trading and sharing information, and evolving new traditions. The traditions I learned at home were mainly Central and Eastern European, but I was also heavily influenced by people who taught me African-American, Latin-American, Caribbean, North African, and East Asian traditions. Other influences on me include the great occult stores that flourished in New York City during my youth, before rising rents drove them out of business—great stores like Samuel Weiser’s Books and Magickal Childe, and all the botanicas and wonderful herb stores like Aphrodisia, which just closed recently. Growing up, there was also an unofficial but strong and distinct local New York style of magic, mainly an amalgamation of Western occultism and Puerto Rican traditions, especially Espiritismo—I’m very much a product of my background.

Bernadette:

Tell us about what inspires you to write Judika.  Your books are great sources of information for anyone interested in metaphysics.  How do you go about compiling and researching all information that needed to complete the books that you write?

Judika:

What inspires me to write is my love for my topics. I am so blessed and privileged to be able to write about subjects I love, like spells and witchcraft, saints and spirits. I enjoy the researching process- that part is fun and I would do it for myself, whether I was published or not.
Writing itself is difficult, but I feel an obligation to my material, to preserve it and also to present it in the clearest possible way, so that readers can share in my passions. I love divination, for instance, and I want other people to love it, too. My motivations aren’t entirely unselfish—I think that there’s greater safety for my community of magical practitioners and fortune-tellers if the greater public really understands what it is that we do. Historically, it has been dangerous to practice these arts, as it still is in some places today. I hope that my writing helps dispel fear and misinformation.
My research derives from a combination of personal exploration, learning from books and learning from other people. By nature, I’m a fairly shy person, but I’m a fearless researcher. I contact perfect strangers, if I perceive that they have information needed for one of my books or if I need someone to teach me something or explain something to me—I’ve made some wonderful friends this way.

Bernadette:

Do you have “other” interests or hobbies?

Judika:

Oh, yeah, lots—although whether I have time to devote to them depends on my writing schedule. I love beading and cooking. I read a lot just for my own pleasure: history, mysteries, comic books, art books. I love music. I like to watch movies. I tend to accumulate stuff- I’m an avid collector, especially of witchcraft-themed items like postcards and dolls. I love traveling. Given the opportunity, I’d do all my own field research, if I could.

Bernadette:

What’s in the future for Judika?  What projects do you have coming up?

Judika:

My next book, The Encyclopedia of Mystics, Saint, and Sages will be published in November 2011. It’s another thousand-page encyclopedia, this one exploring saints, holy people, and miracle-workers from many spiritual traditions. It’s a practical work, similar to my Encyclopedia of Spirits, containing information regarding how to venerate and communicate with a wide variety of saints, as well as information on how to determine which saints are most compatible with you and helpful for your own particular problems and issues. I’m also in the process of updating my website and, hopefully, doing some more teaching. Having spent much of the last ten years alone in a room writing, I really appreciate opportunities for personal contact. I have some new classes in the works that I’m very excited about.

Bernadette:

Is there a book that you would like to write, but haven’t done so yet?

Judika:

I would actually like to write some fiction someday—I have a few novels turning around in my head that haven’t made it onto paper yet. I also have several half-completed books. The Encyclopedia of Spirits was initially going to incorporate saints and angels alongside Pagan spirits but the manuscript grew too big. The easiest way to trim it was to delete these categories with the hope that someday they would have their own books. The Encyclopedia of Mystics, Saints, and Sages will be published in November and hopefully the angels will one day have their own encyclopedia, too.
I began my writing career with a large work on fertility that remains unpublished. That manuscript contains a chapter of magic spells. A publisher rejected the book, but liked that chapter, which evolved into my first published work, Pure Magic: A Complete Course in Spellcasting. I would very much like to eventually publish my fertility book.

Bernadette:

I wanted to let people know about your musical background..can you tell us a little about that?

Judika:

I know that’s something we share, Bernadette! My first true loves were music, magic spells, and divination and they remain so today. Some of my earliest memories involve listening to music on the radio and eventually I became a disc jockey. I started off hosting a blues show, but also did standard rock programs and would sometimes fill in for the country and jazz hosts. My taste is eclectic. As with the magical arts, I love and appreciate many styles of music. I was the first female music director of WRSU-FM, the radio station affiliated with Rutgers University. In terms of the craft of writing, the writers who have influenced me the most are the music journalists of the ‘70s, who wrote with clarity and humor and were not afraid to wear their passions on their respective sleeves. When I was eighteen, my career plans involved these musically-oriented paths, but free-form radio was in its death-throes, as was that sort of music journalism, so I ended up on different paths, although, who knows? Radio has evolved and I may return to it someday. The urge to share music with other people spills out of me on facebook, where I’m constantly posting music news and sharing youtube videos.

Bernadette:

How do you feel about the pagan community today?

Judika:

I try to approach people as individuals, regardless of their background. I think that we are blessed to live in a spiritual renaissance and that we should be ever-vigilant to preserve hard-won liberties. I think that it’s crucial that we cultivate tolerance for each other.

Bernadette:

Any advice for aspiring pagan writers?
Judika:

People are constantly writing to me, telling me what book they think I should write next—sometimes describing these books in great detail. And what I always tell them is that if you can “see” a book that doesn’t yet exist, then maybe you’re meant to be the one that writes it. That’s how I began my career—I perceived a need for a book and I could “see” the book that would fulfill that need. If you can see it, then you can write it. This is a good time for spiritual publishing, so don’t wait. If you have a book in your head, put it down on paper. Just write it— it’s easier to fix or embellish something that already exists, rather than agonize over words in your head. My other word of advice is to consider the format in which you would like to present your work. If you hope to actually publish something in book form—whether in a traditional book or an e-book—then don’t post too much of the actual work on the internet: save it for the book itself.

This interview was such a pleasure to do!  Judika’s books have become the”mainstay” of anyone who is interested in the study of spells and magic.  I refer to her books on a daily basis!

Here are just some of her many books:

http://www.judikaIlles.com

We now continue with our series of interviews with noted author Christopher Penczak!

Bernadette:

Many of the celebrations of the Wheel of the Year were originally created and celebrated by a culture that were no longer a hunter-gatherer society but were an agricultural society.
Many of us today are not following an agricultural lifestyle, though we receive the benefits of such.

Does this cultural change of today’s times warrant today’s pagans to reassess our magical celebrations?

Christopher:

While we’re not involved in an agricultural lifestyle, one could argue in terms of food, we still an agricultural society. Even when you don’t live on a farm, the markers of the season are important touchstones to the cycle of life in the course of a single year. The outer signs, such as the first flowers, the changing of the leaves or the rise and fall in sunlight indicate tides of life force that flow in our world, and its important as magickal people to be in touch with those tides. They influence our health, mood and magick. I think they are particularly important for those of us who are not living on a farm, to keep in touch with the lifetides that feed and support us.

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