Crystals and Plants and Magic, Oh My!

• Eclectic Witch • Isis • Osiris • Morrighan • ♏♑♊

[magically-morganlea]

Hey all!

Just a quick little note that I am discontinuing this blog, largely because it's technically a sideblog and it's way too much effort for me to switch this and my original blog from college. Since I want to actively interact with posts and messages, I've created a new blog where I'm still active.

So if you want to keep following me, head over to @lotusfeather-and-bone

[growing-yet-into-magic]

As appealing as the “you have always been a witch” narrative is, I think it does us all a little bit of a disservice. Yes, I think having an active imagination and being attached to spooky things made me witchcraft-inclined, but my choice to become a witch was just that: a choice. I made myself into a witch. I studied. I practiced. I made mistakes. I tried again. I think that the autonomy of claiming the work you put in is so much more to be proud of than the “potions” you made from mud in your backyard.

You are a witch because you made yourself into one. Isn’t that amazing? Aren’t you proud of the work you’ve done?

[maeve-an-bhanchainti]

I just finished this, I'm gonna give it 4/5 stars

the majority of the contents of this book can be easily found in the Duchas.ie archive, so if you've spent a lot of time looking through those, this book might not be incredibly useful to you

BUT it does compile all of that valuable information (folk magic, folk remedies, sacred days, festival customs, saints days, pilgrimages, etc) all very neatly into a season-by-season order beginning with Imbolc, covering every significant day & its customs until the next year. it also has a chapter on birth, marriage, and death customs, followed by one on general spiritual well-being, and concluding with supernatural entities. I also love that the author does not shy away from some of the more grisly customs that would be unpalatable, or frankly illegal, by today's standards.

some issues I had with the book: the author is often redundant and repeats things, the writing is a little stilted, obviously this isn't really a big problem. there were also a few instances of the author comparing aspects of Irish folk magic to voodoo that were...uncomfy and ill-informed.

[upyricaart]

Part two of the commission.

This gentleman was rather naughty in the process, I must say.

[death-witch-envy]

Herbs for the Dead

Here, I will list herbs that I frequently use in death witchcraft, along with their correspondences. Correspondences stem from a mixture of personal experience, historical use, and folklore. Note that I will not mention trees here; I have already covered trees in another post. I will not mention cooked/baked foods like bread, but I will cover naturally-grown foods like fruits and vegetables.

Before you use these, research the risks. Herbs like mugwort and St. John's Wort may have side effects with certain conditions and medications!

Apples. Apples are known as “the fruit of the dead” in Ireland. As such, they are a traditional offering for the dead on Celtic holidays like Samhain. The wood from an apple tree can be carved into necromantic wands or poppets.

Basil. Basil has a long history in purification and cleansing rituals. The Egyptians prepared embalming salves with basil; the Gauls infused it into purification washes; and basil juice was said to “help witches fly” in the Middle Ages. In Hinduism, Basil is used in both weddings and funerals because it is said to link people in love. It was a symbol of sorrow of ancient Greece. Use basil to aid in divination, hedgecrossing, or spirit communication.

Bay. Bay leaves are often used in clairvoyance spells and divination. They aid communication with the dead; the ancients either chewed them or burned them as incense. I often burn bay to enhance divination and ward off evil. (Be careful–it burns fast!)

Beet. Beet can be used as a blood substitute and as a dye in necromantic inks.

Carnations. Carnations are a common funeral flower, especially in France (where purple carnations are traditional). They are common in healing spells but are also used to remember the dead. After the crucifixion of Christ, it is said that Mary’s tears grew carnations. In the Netherlands, people wore carnations to remember fallen veterans.

Chamomile. Chamomile is best-known for its ability to aid sleep and meditation, but its history branches far before that. The ancient Egyptians associated chamomile with the sun, specifically with the God Ra, who was said to heal malaria with it. They used it in mummification to repel flies. The Romans also dedicated chamomile to their Gods and bathed in it for its healing properties. Chamomile makes a great offering to assuage the dead.

Cinnamon. Ever since Moses anointed the Tabernacle with cinnamon oil, it has been associated with deity and spirit work. Cinnamon oil was common in the Egyptian mummification process. The Roman emperor Nero tossed cinnamon onto his wife’s funeral pyre. In magic, cinnamon can amplify magical workings such as divination.

Copal. There are many different types of copal that have unique properties. However, most of them make great offerings for the dead, especially those who remain disoriented from trauma.

Damiana. In my experience, damiana is one of the best herbs to use in incense and herbal smoking blends. Its smoke produces visions, increases your ability to astral project, and aids meditation.

Dittany of Crete. As another spirit work herb, Dittany of Crete is burned to manifest spirits. It is especially potent in summoning spirits of the dead. Since it grows near cliffs, many farmers fell to their deaths trying to harvest them, giving this plant a negative connotation. However, the ancient Greeks valued it as a symbol of love and healing.

Dragon’s Blood. It’s nearly impossible to research ceremonial magic without running into this resin from the palm tree. Dragon’s blood is burned to aid spirit work and protect the magician. You can also infuse it into necromantic inks.

Eucalyptus. According to Australian Aboriginals, eucalyptus trees divided the Earth between the Underworld and Heaven. It is commonly used in healing poppets and health spells. DO NOT burn green eucalyptus; its oils produce too much smoke.

Fennel. Fennel is a protective and purifying herb. In the Middle Ages, people placed fennel inside their keyholes to prevent ghosts from entering their homes.

Frankincense. Due to its powerful vibrations, frankincense often aids spirit work. It is a common consecration herb in Judaism and Christianity. In Hoodoo and rootwork, frankincense boosts the powers of other herbs.

Heather. Heather is said to conjure ghosts and open the portals between worlds. In the Scottish highlands, heather marked the resting places of faeries. It was also said to grow where no blood had been shed. As such, it can help to heal deceased warriors.

Holly. Holly is often planted in graveyards to protect both the dead and the mourners. It also promotes good fortune.

Juniper. Juniper has ancient healing associations. The Egyptians used it both medicinally and to embalm the dead. In Scotland, it was said to guard against ghosts and illness. The Key of Solomon often lists it in purification rites. I often use juniper berries as offerings. (Be careful while burning or grinding it in a mortar and pestle–it is incredibly oily!)

Lavender. Beyond its sleep-inducing effects, lavender is also carried to see ghosts. Dried lavender was found in Pharaoh Tutankhamun’s tomb. During the Middle Ages, Christians made crosses out of lavender to protect themselves from evil. It was also used in healing magic, as people carried it to cure headaches in the Mediterranean. You can use it to heal the dead, aid divination and psychic dreams, and protect the home.

Lemon Balm. Known as one of the “witch’s plants,” it is said that Hekate gave lemon balm to Her daughters. Pliny the Elder hyped up lemon balm’s properties as a healing herb, claiming that it could stop the bleeding from a stab wound and prevent bees from swarming. In the Abuzzi region of Italy, women would pick lemon balm between their fingers so Jesus would assist them into Heaven. For death work, lemon balm is a healing herb that helps souls to pass on.

Lily. Lilies do not only symbolize purity and love; they are also planted in gardens to ward off ghosts and evil spirits. They are a common funeral flower, especially for women and children. It is said that Mary’s tomb was adorned with lilies. In the Anglican church, Jesus is sometimes depicted as being crucified on a lily cross. There are many types of lilies with different meanings. For instance, the Calla lily is associated with everlasting honesty and love, so it is used in both weddings and funerals.

Marigold. Marigolds are the most popular flower used in Dia de los Muertos, and they are also common in funerals. Along with being a protective herb, they also improve your relationships. It is said that bathing in marigolds will help you earn respect and admiration. Use it in healing and communication spells for the dead.

Mint. Mint used to be a popular funerary herb in Greece, as it masked the scent of corpses. It is not so popular at funerals anymore. The name stems from the myth of Pluto and Menthe, so many Pagans use mint to connect to chthonic deities. It is also a healing herb and can protect you on journeys.

Mugwort. Another one of my favorite spirit work herbs–mugwort is used in divination teas, smoking blends for spirit work, and washes for magical tools. Native Americans rubbed mugwort on themselves to keep ghosts away. According to a 9th-century grimoire (Bald’s Leechbook), it casts out demonic possession. Use it to amplify spirit work and induce a trance state.

Mulberry. Mulberries (which are technically trees, not bushes) are planted in cemeteries to heal grief and grant eternal life. They also protect against evil.

Mullein. Because of its nickname “Graveyard Dust,” mullein is often mistaken for a graveyard dirt substitute. To be clear: it is not a substitute. But mullein torches used to be burned during funerals, and its smoke can help people see spirits of the dead and the afterlife.

Myrrh. Myrrh is a common incense and oil in necromancy. The Egyptians associated myrrh with Isis’s death aspects, so they used it in magical inks and embalming. The ash from myrrh can be used to draw magic circles. Burn it to enhance meditation and increase psychic powers.

Olive. Olive fruits and leaves were usually used for protection, healing spells, and luck. But olive oil is common in spirit work; the Romans used it for necromantic scrying. The Greek Magical Papyri recommends pouring it into spring water to see spirits of the dead.

Orchid. In Greek mythology, Orchis, the son of a satyr and a nymph, became an orchid upon dying. The Greeks also used orchids in fertility spells, so it became a symbol of death and rebirth. As such, it’s a common funeral flower. It also induces trance states and develops psychic powers.

Oregano. The ancient Greeks believed that growing oregano on graves would ensure that the deceased was happy. This herb enhances love and is used in healing salves. Place it under your pillow to have prophetic dreams, or give it as an offering.

Parsley. Parsley has long had associations with death. According to Greek mythos, parsley sprang from the blood of Archemorus, whose name means “forerunner of death.” It frequently appeared in ancient funerals. During Greek funerary games, victors wore crowns of parsley to commemorate the dead. It also has protective qualities.

Patchouli. Because of its earthiness, patchouli is often linked with graveyard dirt. I use it as an oil to anoint candles.

Rose. Possibly the most commonly recognized funeral flower, roses have been associated with death for centuries. In 5th century Egyptian tombs, paintings of roses covered the walls. Its relationship to love connects the living and the deceased for eternity. It can also heal the dead.

Rosemary. Rosemary is the herb of remembrance. Studies have linked rosemary to a sharper memory, but the ancients learned this long before. It appeared in Egyptian, Roman, and Medieval funeral rites to commemorate the dead. The Greeks tossed sprigs of rosemary into graves to ensure that the deceased would not be forgotten. It is also burned to magnify divination and infused into ritual washes.

Sage. In Medieval folklore, eating sage in May was said to promote longevity. It also symbolizes immortality. The Egyptians often used sage ceremonially. Sage pollen was found in the tomb of Pharaoh Ramses II. In France, sage is said to heal grief, so it is often planted in graveyards.

St. John’s Wort. St. John’s Wort sometimes appears in spirit work and divination rituals. In the Middle Ages, people carried it in the mouth to find witches. But it is also protective. Dry it during Midsummer and hang it over a door to guard against ghosts, necromancers, and evil spirits. Do not ingest if you are on an anti-depression or mood disorder medication.

Sandalwood. This fragrant plant was used in Egyptians embalming rituals. Nowadays, it is often burned as incense to support spirit work, consecrate tools, and protect a space. In my opinion, it’s more effective if you burn it with frankincense.

Thyme. In ancient Greek funerals, thyme represented the bravery of a warrior. You can burn it to aid those suffering in death. It was also used in ancient Egyptian embalming and to induce prophetic dreams during the Victorian era. Combine it with marjoram in a bath to wash away sorrows of the past. You can also use it to communicate with the fae and the dead.

Tulips. Since blooming tulips signal the coming of spring, they are associated with death and rebirth. They often appear in funerals to signify perfect love. In Middle Eastern traditions, people wore tulips for protection.

Valerian. Like mullein, valerian root is called “graveyard dirt” when powdered. But it is not a substitute for real graveyard dirt. Instead, it is used to induce a trance state and sleep. The Greeks hung a sprig under a window to protect the home from evil.

Vervain. Vervain is a common herb in spirit work. In Christian mythos, it is said that Christ’s crucifixion wounds were staunched with vervain. The Romans called it a “sacrificial herb,” and it was said to be especially powerful. As a protective herb, vervain can be carried, burned, or infused into potions to drive off evil spirits. Use it in spirit work spells to enhance their powers.

​Wormwood. Wormwood is often burned as an incense or smoking blend to develop psychic powers. In Slavic rituals and dances, people carried it for protection. The Greeks hung it to ward off malicious spirits. Its smoke is said to summon spirits. According to old grimoires, burning it on a grave will raise the dead. You don’t have to perform magic in a cemetery, though–wormwood will aid necromancy anywhere.

If you want to learn how to use these herbs, check out the original post on my blog.

[crimsonsongbird]

I've been told that copal is part of a closed practice

[death-witch-envy]

Reblogging because I was unaware of this. Any more details on where it’s from?

[hearthandhomewitchery]

Copal is tree resin. It's been used by variety of cultures around the world for a very long time. The use of copal isn't closed but there are closed practices that use copal, such as things like sweat lodges.

[will-o-the-witch]

“Does this count as an offering?”

Obviously I can’t give one answer that works for every person. So here’s just a little thing to help with defining what is/isn’t an acceptable offering to YOUR practice! Just go through and really think about what you believe is the answer to each of the questions. There are no wrong or best answers, it’s just finding what you think for your personal beliefs, which will inform how you practice.

Why do we make offerings?  Do the gods need or want anything from us? Is it to give back, or to further our own connection with them? To please them? What about the act of offerings betters your practice? What role is it filling?

How are the offerings received? Do the gods take the energy from the item? Do they get a copy of it in their metaphysical space? Do they now own the entire item as part of their domain? Do they simply take the item and bless it for us? Is the act of giving/sacrificing something we love to them (saying that we love them more than that thing) more important than the thing itself? Is that sentiment the real offering?  Can I offer this thing in a way where I think they’ll receive it? If you perceive the act of the offering as more important than the actual offering, then offering something you were just going to throw away isn’t as valuable because there’s no real sacrifice. If you view them as wanting/needing nothing, then it doesn’t make sense to throw out something you could just eat. If you view the gods as owning the entire offering, including its physical form, then eating a food offering would not make sense.

ALSO, FOR DEVOTIONAL ACTS….

What do the gods get from a devotional act? Are devotional acts just to help us understand and connect with a deity’s domain better, or do they get something out of it? Is it shaping the world in line with their perceived values? Is it shaping us into better followers? Does it just make them happy to see us doing stuff they like in their name?

What makes an act devotional? Is anything under their domain a devotional act, or do you have to consciously define it as such?  Does the act have to be out of your way (such as volunteering somewhere/something you wouldn’t normally do on your own) or are your usual habits and maintenance (Such as regular hygiene, cleaning, eating food, etc.) acceptable? This comes back to how they receive the offering (is it the act of doing something because you’re dedicated to them valuable, or just the act itself?)  What must be done to make the act a dedicated one? Can it be dedicated after the act has begun? Will performing this devotional act as an offering fulfill the outlines of giving and receiving an offering I’ve made for myself?

If you can answer all of these, then just run through the checklist in your mind when wondering if something counts. “What is it that I’m giving with this? What is it they’re getting from this, if anything? Can this offering be recognized and received? Is everybody I believe benefits from an offering being benefited?”

[death-witch-envy]

Is there a magic-focused book that you've read that you feel has really impacted your craft? Like, one that sticks with you that you reach for out of nostalgia?

That's a wonderful question!

Greek and Roman Necromancy by Daniel Ogden will always be one of my favorites, and I plan on re-reading it in a few months. It lead me to a lot of ancient magic texts since, as a history book, it lists all sources.

When I was first starting out death work, like...7/8 years ago (wth I'm getting old) I took a lot of inspiration from Konstantinos' Gothic Grimoire. Although it's not about death work, specifically, a good amount of it works with the dead. The author also takes influence from ancient Sumerian magic and modernizes it. It inspired me to take a college course on Sumerian mythos and magic.

I believe that Konstantinos has written a book about spirit work and contacting the dead, but I haven't read it yet. I plan to read it this year and review it.

For Egyptian magic, check Murry Hope's The Ancient Wisdom of Egypt. It dives into large works like The Book of the Dead and explains all of the translations, editions, and history. A really good resource for those who want to read the original works.

The biggest downside of this book is that the author seems weirdly obsessed with Atlantis? Like it's honestly comical how often she brings it up. There's a lot of theorizing that isn't necessary, but the history-focused sections are great starting points.

[awakened-tarot]

Let’s know each other! I want to know how true these traits are for others. I was born under a waxing crescent moon and can say that those three traits are ones that I have 😅

Just Google: “What was the lunar cycle on [insert your birthday]?”

[breelandwalker]

Oh boy....

Born on a Wednesday, under a full moon, Taurus sun / Scorpio moon / Cancer ascendant, in an Iron Boar year.

[magically-morganlea]

Hmm....

Tuesday, waxing crescent, Scorpio sun, Capricorn moon, Gemini rising, year was...earth goat?

*time to quickly look up what all that means*

[magically-morganlea]

Alright y'all, question time:

What is something random that you do that isn't necessarily "witchy" but makes you feel it?

I wink at the moon. First time I see it each night (sometimes more, depending on how my day has been), once with each eye.

Is it witchy? Not really (got the idea from a movie in college) but it's a random ritual/habit that works for me.

[breelandwalker]

Hi, I've been into witchcraft since I can remember and a few years ago I started practicing but stopped soon after, thinking I might not have "the gift". I struggle with depression, anxiety, most probably adhd and intrusive thoughts. Whenever I tried to make even the simplest and positive spells, I ended up with the opposite result, thus my belief of not having powers etc. Have you ever encountered a similar situation? Could my issues influence the craft? Thank you!

Oh. Oh sweetheart. Honey, you come and sit by me, you need to hear a few things.

I don't know who's been feeding you this idea that you need grandiose powers or some innate "gift" in order to be a proper witch and do magic, but it's simply not true. You're a witch from the moment you pick up the craft until the day you decide to leave it, and no one can make that decision for you.

And trust me when I say that no one's spells go right a hundred percent of the time. Every witch has had spells that go wonky or backfire or just plain fizzle out and don't work. Any witch who says their spells always work exactly the way they want and expect is a liar, plain and simple. We all fail and that's okay, because we learn from our failures and become stronger for it.

Witchcraft is a craft and a practice, and it does take time to gain skill and find ways to make spells work the way you want. At the same time, it's important to remember that magical solutions require mundane legwork, are never guaranteed, and rarely manifest in ways that are boldly obvious.

As for your mental health issues....

My darling poppet, I have those same problems myself. I struggle with some hellish permutation of depression, anxiety, ADHD, executive dysfunction, intrusive thoughts, forgetfulness, imposter syndrome, migraines, neuropathy, and insomnia every single day. I know how painful and frustrating it is, how much it feels like I should be able to do more, like other witches must be doing better than me because they don't have these problems.

But I also know that I am more than my mental and physical health issues. I know that when my spells don't work, it's because of probability or circumstance, not because I wasn't feeling my best when I cast it. I am every bit as much of a witch on the days when I perform fullscale warding rituals as I am when I can barely get out of bed, let alone find the energy to study technique or cast a spell. And believe me - so are you.

MANY witches struggle with issues of mental health, chronic illness, limited mobility, and more. It doesn't make any of us any less valid as magical practitioners. We do not have to be perfect to practice. The craft meets us where we are.

Having these issues just means that we might have to be a little more creative in how we approach our studies. It may means finding different ways to meditate or trying different ways of casting the same kind of spell. It may mean finding creative ways to eliminate distractions or work spells into our everyday routine rather than waiting for a special occasion. It may mean having a "close enough" mentality for celebrating holidays or thinking outside the box when it comes to magical timing. But it's still very, VERY possible.

The most important thing is to be patient with yourself and to not judge your progress by comparing it to someone else's. There are as many ways to do witchcraft as there are witches in the world. Your journey will not look like anyone else's, because there is only one you. Don't feel like you need to tie yourself down to one idea or one methodology because that's what you see around you. If the path you're on isn't working, look for another one.

It may take time, but with patience and practice, it does get easier. An acorn on the ground seems small, but given time, there stands an oak. Believe in yourself and in your ability to change and grow, and don't give up!

I hope this helps a little. My inbox is always open for questions.

[fieldofpapyrus]

Nut: Egyptian Goddess of the night sky, stars, the moon, and astronomy. Mother to Osiris, Isis, Set, Nephthys, and Horus the Elder.

[windvexer]

Crystal Knot Magic

Knotting a crystal net is very easy if you are able to use your fingers for this kind of crafting.

They are often called crystal "wraps" and many tutorials can be found on Youtube.

There are many, many ways to make a crystal net. The style you use determines the final appearance. More importantly for us, the style you use determines how many knots there will be, and their size.

We can draw on four common elements of magic: Crystal/mineral correspondences, color correspondences, numerology, and knot magic.

The stone (or other object) is like the battery which holds and radiates power. The object you net should correspond to your core intent.

The color of cord or thread you use can modify or hone your intent. For example, if using clear quartz, the color correspondence might be doing most of the work.

Then again, this spell will work with cotton twine and a river stone, so just do whatever suits you.

The total number of cords you use dictates how many knots total will exist in your spell. Crystal nets are made by tying two strands of cord together. If you use four cords, you will have eight working ends, and therefore you will tie four knots per row. If you have five cords, you will have ten working ends, and you will need to tie five knots per row. I align my numerology to the number of knots, not strands, because the knots themselves are holding the magic.

The knots are used to tie intent and bind power. I create most of my charms in a style that has one big starter knot at the top and one big finishing knot at the bottom. There are tons of ways to utilize knots in this project. The first knot can hold the only intent, while the rest bind powers to support it. Or the intent can be split into its composite parts and each part gets its own knot. Or every single knot can have something unique, or they can all be identical... lots of options.

Conceptually, the inner object is the focal point or battery of the spell. The knots can be understood as tools that the object uses to carry out your will, instructions to guide the object in its work, vessels that carry additional power (like tidepools on a beach), or tangles that capture and bind up unwanted forces.

To perform this sort of magic:

1. Learn how to make the nets first from an arts and crafts perspective :) you can cut the cording off to re-use the same stone later. It is really frustrating to try and do a craft in a ritual headspace if you have to learn the craft simultaneously!

2. Gather up your cording and object to be netted. Do any ritual techniques you prefer to prepare them.

3. Decide how you want your intent to be tied in. Do you want to use the same phrase for each knot? Do you want to chant your intent continuously while you do many knots? Etc.

4. Make the crystal net in your ritual headspace/magic zone. Pour your intent into each knot in whatever methods you choose.

5. I recommend making the final knot of your project into the seal which completes and finishes the amulet ("so mote it be," "as my will it has been done," etc).

6. If you did not raise and direct energy during the spell, ensure the amulet is charged afterwords. Like all amulets and talismans, it requires feeding and repowering as time goes on.

[magically-morganlea]

Personal favorite witchcraft podcasts (in no particular order):

-Hex Positive (host Bree NicGarren)

Bree is not only very funny (and salty, which I LOVE) but she has so much research behind her episodes to back her opinions and beliefs. Episode content varies from witch history to current community happenings to tips and ideas for various types of magic. The alternating episodes of Witch Ways give great spell ideas from Bree's own books that are quick and interesting. (Bree can also be found here on Tumblr @breelandwalker - HI BREE)

-The Witch Daily Show (host Tonya Brown of Witch Way Magazine)

Mostly daily, this podcast airs Monday/Tuesday and Thursday/Friday, with the occasional Wednesday interview. Tonya goes over headlines related to witchcraft and the occult, answers questions from listeners, and shares magic from the magazine articles. This one is a fairly regular commute listen for me and one of these days I might just get around to subscribing to the magazine.

-BS-Free Witchcraft (host Trae Dorn)

Another super well-researched podcast, Trae deep dives into all sorts of topics from witch history and current community topics and isn't afraid to call people out for their BS (it's literally in the name). The podcast covers everything from the founding and history of wicca, the satanic panic of the 90s, and ghost stories. (Trae is also on Tumblr @traegorn )

-Coffee and Cauldrons (hosts Maria and Robyn)

This one is always a fun listen as the hosts banter back and forth about tarot, moon phases, current community topics, as well as current creators they love. Between the two of them, Maria and Robyn both have a lot of knowledge that they're happy to share. This podcast is also a great if you're looking for additional creators/artists/books to follow. Fair warning: they will not help you if you have a tarot deck addiction.

-Busy, Gritty, Inked and Witchy (host Morgan Moss)

Quick and simple weekly episodes for the busy witch. Morgan covers a lot of different topics as she sees a need, discussing her take on moon phases and deities and how to celebrate the sabbats as a modern busy witch.

[ancientsstudies]

Verbena Lune Apothecary.

[witchesversuspatriarchy]

Terry Pratchett really understood us witches.

[derangedrhythms]

Magic lies waiting in our blood and bones, waiting for us to open to its presence.

Aidan Wachter, from ‘Six Ways: Approaches & Entries for Practical Magic’

[bean-chaointe]

I've been thinking about doing a proper WordPress blog post about this but since my executive functioning hasn't come back from the war for that level of Formality (TM), let's do this, instead.

Basic skills I wish I'd been encouraged to start with as a baby polytheist spiritworker.

My teen nephew has been making noises about learning spiritwork, so here's what I basically told him.

Have a mindfulness practice so that you know where 'you' end and 'other' begins.

The difference may not be so straightforward, depending on a whole variety of spiritual factors, but GENERALLY SPEAKING, you want to have a baseline standard of being able to know what's your internal narrator/intrusive thoughts/mental illness/etc and what's actually other entities. Not all (or even most) random thoughts for most people are actual spirit chatter. Work on your discernment.

If possible, I'd recommend having a supportive but critical third-party support: a therapist you actually trust, for example. Especially in the beginning, it's easy to get sucked into thinking everything is spirit contact, or spiritual damage, or spiritual something. Maybe it is! A lot of it isn't. (Occasionally it's an awkward combo of both.) Having an incredulous (but supportive) sounding board can help you calibrate how your personal brain stuff plays with your spiritual stuff, and also help avoid getting sucked into cultish movements that do harmful stuff like equate trauma = empathic psychicness.

**Note: this third party should preferably have a) some legit knowledge in appropriate peer counseling/therapeutic support and b) isn't someone who's gonna be bringing a their personal agenda to you, such as trying to invalidate your spiritual beliefs or, on the other end of the psectrum, undermine your mental health by framing it as magic instead (e.g. equating delusions with spirit contact).

Additionally, if you're familiar with your spiritual body, e.g. how your physical body carries spiritual energy, it can also help you know when you've picked up unwanted Stuff like some curses, spiritual parasites, or other immaterial 'gunk.'

"Mindfulness" can look a bunch of different ways. More conventional mods of meditation are perfectly fine, but other kinds of somatic/embodiment practices can work just as well: experiment to see what's compatible and sustainable for your lifestyle, resources, and cognitive processing style.

Pick an external divination style and get comfortable with it.

Doesn't really matter what kind: what you're looking for is some kind of a system that can become a shared language between you and your own spirits/gods/blessed powers. That can take some negotiation, and you can always change systems, but pick one to start with and get to know it.

You won't always have to rely on another person to act as the messenger between you and your own spirits. (That said, there are times when you shouldn't do your own div, but that's a different post.)

Having an external div option will help you double-check on your own intuition. Not sure if what you saw was a sign from your spirits? Use div to make a more formal check. If we're personally invested in a particular answer to a question we have, that can skew how we interpret our intuition.

Helps deepen personal relationship between you and your spirits, which also makes shit like mediumship or using omens easier.

You can double-check other people's divination for you. For more important/higher stakes stuff (such as a Tarot reader telling you that a specific deity is now claiming you and you have to swear an oath, dear lord, please take don't take that as face value without at least a second opinion!), this can be particularly important in terms of maintaining a sense of autonomy over your own relationships with your blessed powers.

Basic healthy communication skills that frankly most of us aren't ever taught.

All the meditation and div practice in the world isn't gonna do shit if you don't know how to talk to other beings, human or otherwise. You know what made the actual biggest difference for me in transitioning from 'flailing baby pagan practice' to 'devotional polytheist priest'?

Knowing my boundaries AND how to negotiate them safely and healthily. Learning how to do possessory mediumship first started with me getting every single one of my trauma triggers slammed ALL AT ONCE. Nothing healthy would've come out of that experience if I hadn't had been intentionally practicing my boundary-setting skills in my mundane human relationships, AND if my blessed powers hadn't been willing to meet me halfway. It took a LOT of conversation and mistakes were made on both sides, but now possession is something that's become privately sacred and beautiful and wonderful for me, partially because of how hard-earned it was and how it required the development of mutual trust. (Now I get scolded for being TOO trusting with my main lady, oops. 😅)

Conflict management. A lot of people are conflict-avoidant. That's not helpful. It's also not helpful if you dread 'getting in trouble' or 'being a disappointment' every time you have contact with your blessed powers. Learn how to handle disagreement, misunderstandings, disappointment, and frustration with more intention and skill so that you can move past those inevitable incidents with growth instead of deeper shame, resentment, or resignation.

Assertive communication (or your social/cultural equivalent of that, since what's considered 'appropriate communication' might change based on culture, circumstances, etc). Assertive isn't the same as aggressive, either. But basically, this is the kind of communication that's like, "What are your needs, and what are my needs, and how can we collaborate on exploring options to get both our needs met with mutual respect and dignity?" For example: when my blessed powers ask for a daily disciplined routine, my ADHD ass has learned to ask what the goal is and here are the methods I am neurologically capable of to achieve said goals, how does that sound? So far, we've always been able to come to a mutually satisfying plan that doesn't deepen my old, unhelpful, internalized ableist narrative of being 'too broken to do something that any neurotypical person could do.'

There are lots of other helpful skills, both spiritual and mundane, and not everyone may agree with the ones I picked out here, but these are the most basic ones I find myself returning to most often and being the most thankful for, personally.