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Ancestor Oracle Cards

I’m a relative newcomer to deathwork, having spoken pretty much only to my Beloved Dead before being trained in spae (aka “oracular seidr”) in 2019, but as I progressed in that I found myself drawn to doing this work on other contexts. When I’m in a spae ritual, that framework does most of the heavy lifting of connecting seer and ancestor, but I was finding that my own skills were sharpening as well, my ability to connect and to hear, and I thought I’d try a different bridge, one with which I was already deeply connected: cartomancy.

So last year around Samhain, as a sort of experiment, I offered five free rituals for “A Message from your Ancestors”. All the participants were aware they were guinea pigs, but they were game to try. After these part few years, it seemed like the Dead were on everyone’s mind, but I kept to my Seidr Guild‘s rule of a-year-and-a-day to let the newly dead cross over and get settled. As I did the first few rituals, however, quickly found that not all the Beloved Dead I was seeking to connect with were willing to use tarot cards to clarify their messages. I have a few oracle decks as well, but none of them were well suited to provide good answers.

My solution? Create my own Ancestor Oracle Cards, first as a list in a notebook, then on blank cards, and finally written into the margins of a deck of regular playing cards with a vintage aesthetic. I paired that with an old silver dollar I bought online and then suddenly the messages were all clearer and brighter and the Dead were more willing to talk!

So here below, for your free personal use, is the list I developed. I set them to specific individual cards (and I’ll be sharing that additional information on my Patreon for my supporters) but I’ll copied them in here alphabetically for your easier perusal. Feel free to expand or adapt to suit the needs of your personal practice, but if you share it elsewhere I’d appreciate credit or a shout-out!

 

  • Abundance

  • Attention

  • Balance

  • Calling

  • Change

  • Choices

  • Compassion

  • Conflict

  • Constraint

  • Discernment

  • Divinity

  • Dreams

  • Expression

  • Family

  • Forgiveness

  • Fractured

  • Gratitude

  • Grounding & Centering

  • Guides & Guardians

  • Harmony

  • Healing

  • Home

  • Hope

  • Inspiration

  • Integration

  • Intention

  • Intuition

  • Journey

  • Joy

  • Learning

  • Love

  • New beginnings

  • Patience

  • Persistence

  • Perspective

  • Power

  • Prayers & Charms

  • Progress

  • Protection

  • Purification

  • The Querent

  • Realization

  • Reflection

  • Release

  • Remembrance

  • Sanctuary

  • Shadows

  • The Spirit

  • Strength

  • Surrender

  • Transition

  • Trust

  • Truth

  • Wisdom


If you’re interested in my ritual, it’s currently on sale in my shop! Check it out: “A Message from your Ancestors”.

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Crow Folks: We’ve Reached the Herald of Wands

A few months back, as part of my monthly ritual to Na Morrigna to seek a message for the coming moon cycle, I was guided to use tarot to connect, and since then we’ve been following the Suit of Wands, from the Seven to the Herald, the card that showed up in the original reading reversed. At this latest Dark Moon, we’ve now arrived at the Herald of Wands, finally upright, and thus bringing us some much-needed relief! Upright, the Herald speaks of good news, optimism, and satisfaction. It’s time for the last harvest, and we’ve done well for ourselves. I could personally use a little rest and relaxation! And it’s always nice to hear that our efforts have been successful. Being as this month is election month here in the US, and Election Day falls on the next full moon, I’m tentatively optimistic about that, as well. (But you can bet I did another round of politically-focused magic this dark moon!) Time will tell. (But please – vote!)

This month when I went to journey to Na Morrigna, I found myself led not to the place I usually go to see the three sisters, but to Ráth Cruachan, a place I have only seen photographs of, and ruins at that. But it was unmistakably clear to me, in the way things sometimes are in journeys. The fort itself was standing, not a ruin, but I did not go inside the walls. Instead, I was drawn to a small cauldron hanging over a firepit in front of the walls, somewhat to the left of the gate. There, I found just one sister, whom I addressed as Morrigu, and with her was An Dagda, which was also somewhat unexpected. No poetry they asked of me this month, and no great news, just a request for my household Samhain celebration: when we feast, let it be meat that we cook outside over flame, and let one piece fall onto the coals and stay there, as an offering to Them.

So instead, I leave you with this piece of Old Irish poetry, translated by Morgan Daimler (and found in their book “Tales of the Tuatha De Dannan”). The full poem is about foods fit for each festival, and here is the stanza for Samhain:

Meat, beer, nuts, tripe,
They are suitable food for Samhain,
Bonfire on a hill with a company,
Buttermilk, a roll of new butter.

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Samhain Season, Spooky Season, and Spicy Spirit Weather

This morning when I woke up, there was frost on the ground – the first frost I’ve seen this year. It’s earlier than the past two years I’ve lived here; previously it was just a few days before or after October 31st. The farmer’s almanac was close though – their prediction this year was the 18th, 3 days ago, and it got down close to freezing then but not quite. I took a few photos on my walk this morning and posted them to my instagram. It was early, just about sunrise, and the neighborhood smelled like woodsmoke – a lovely start to my personal Samhain Season.

While a lot of pagans and witches consider Samhain to be the one day most often celebrated as a neopagan high day (generally November 1st), my personal observance of Samhain includes October 31st (known in Irish as Oíche Shamhna, or November Eve), November 1st through at least the 7th or 8th (the astrological halfway point) and sometimes through the 11th (the adjusted old date, before the calendar shifted), and the first frost, wherever I am. It’s a little loose for a liturgical event, but it’s more than a single day holiday for me. The end of the summer half of the year and the transition to the winter half of the year is a liminal space and I let it take up space in my practice and in my life. Samhain is the name for the whole month of November in modern Irish, and there’s evidence that some of the fire festivals went two weeks in length, and that’s sort of the feel I’m going for. This period also usually coincides with a stellar date that’s important to my practice: the heliacal rising of the star Spica. She’ll rise just after the sun on November 2nd this year, after being gone from the sky for about the last six weeks, and that observance has also become part of my Samhain Season, marking a time of personal transition towards darkness, as I prepare for the winter months.

That transition towards darkness and winter is also a big part of why fall is sometimes called “Spooky Season”, I think. Some people only use “Spooky Season” to refer to the month of October and the run-up to Halloween, but lately I’ve been hearing it about September and November as well, and I think it’s sort of fitting. Autumn is a season of harvest and death and decay, and that can be a bit spooky – in a good way, in my opinion! It’s a good time to reflect on the past and engage with our shadows as the nights become longer and colder. Death is omnipresent, and not just because of Halloween decorations. I start to feel the stirrings of the Wild Hunt on the wind in September most years, and by the first frost at the end of October, they’re running strong most nights. Oiche Shamhna has long been associated with the proximity of otherworldly forces, or the “thinning of the veil” in modern parlance, and with the Dead especially. My own practice around Samhain focuses on the Morrigna, Be Chuille, and the Dead. In my new monthly calendar, I honor the Morrigna in October and Be Chuille (and her family) in November, and my Samhain practice transitions between those two in a way more overlapping than sharply delineated.

The Dead being more present and the Wild Hunt running around both contribute to the seeming uptick in supernatural events, paranormal activity, and general spirit weather that occurs this time of year. I’ve seen more than one post on Facebook reminding fellow witches and pagans to ground and shield and make sure your wards are tight – and with good reason. Not everything riding the wind wishes us well, or is friendly or favorable to our intentions and lives. Nor are they truly evil or even baneful, however – they just Are. I don’t assign moral meaning to forces of chaos or destruction, personally; they can be for good or for ill, just as forces of order and creation can also be used for good or for ill. Wards are fences – as much as I might enjoy the presence of my Local wind riders when I’m walking around at dusk, I do prefer them to stay outside! I stay out of their way, and I hope they’ll stay out of mine, and good neighbors may we be. How much to avoid them and how thick to build wards to feel safe inside is a matter of personal preference, and I recently saw these upticks referred to as “spicy”, which struck me as a perfect analogy! Some people (like me) like their food with a bit of a kick, and while sometimes we might bite into something a little hotter than we can manage, we know how to remedy that situation and generally we can handle it with good humor. Some people, when they bite into something spicy, find only pain and no enjoyment (and sometimes shake their heads at spice lovers in disbelief). There’s no need to engage with the wilder spirit weather if you don’t want to, but it’s my jam, personally, and one of the many reasons I love the fall. Samhain and Bealtaine are probably my two favorite holidays, mostly because of the wild and carnivalesque otherworldly tides of energy surrounding those two times of year, and because of how important both transitional periods are to the Fair Folk I’m connected to. It invigorates me and my practice in ways that steadier energies don’t. So don’t mind me, I’m just gonna take my hot apple cider and be off with the Fairies…

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Healing the Morrigan’s Crows: A Recorded Ritual

So, the other day, I did a healing ritual the Morrigna had me develop originally for the Morrigan’s Call Retreat 2020, which was going to be my first year heading up there… until Covid happened and it ended up being online instead. Still, nervous as I was, the ritual did work in an online format, and now I’ve done it twice more since then. I was asked by someone who couldn’t make this last one if I would record it, and while I opted not to record the entire Zoom session, I did do a stand alone recording of just the ritual and journey, and have now edited that and uploaded it as an unlisted Youtube video, which I’ve embedded below. The lighting isn’t great, and the quality isn’t great, and the titles are very basic, but it EXISTS, and if this works out well for folks, I’ll be doing more like it in the future.

This workshop has two main parts.  In the first part, I normally discuss a few examples of battlefield healing from Irish mythology (including the use of the Well of Sláine in the Cath Maige Tuired, and the exchange of healing between Cuchulainn and the Morrigan in the Ulster Cycle), and talk about how that informs my own spiritual healing practice, as a healer called to serve the Morrigan and her community of Crows.  I did not record that part; that information (as well as the entire ritual and journey script) is available in a shared PDF document I’ll put a download button for, below. In the video, I refer to this as the “packet”.

In the second part, which I did record. I lead a short healing ritual focused on cleansing away all wounds that prevent the Crows from doing their sacred work, so that we can return to the battlefield, renewed and ready. This includes invocations of deities of healing, a chant to help create focus, self-anointing or -asperging with blessed water, and then a journey to travel to the Well of Slaine. To follow along at home, you’ll need a few things on hand before you start:

  1. Vessel to be the Well, full of water

  2. Small dish to hold the salt

  3. Small dish to hold the 9 pre-mixed healing herbs

  4. Bottle to pour out offerings from

  5. Vessel to pour offerings into

  6. Stirring implement

For the herbs, I generally use nine that I have on hand and most of which I have grown myself, selected intuitively for the need I sense at the time, but the idea is mostly that whichever nine you pick will align themselves with the 365 that Dian Cecht and his children strew in the water, and allow for a resonance. Choose based on what your specific healing concern is, or based on whether you want to drink the water after rather than just anointing, or based on what you’ve got in your spice cabinet. It should work just fine!

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Review: John Beckett’s Course on Pagan Monasticism as a Solitary Practitioner

I enrolled in John Beckett’s Course 7 at Under the Ancient Oaks on Pagan Monasticism as a Solitary Practitioner because after taking his one-hour class on the same topic at Mystic South back in July, I decided I needed to explore the monastic path more deeply. Now having finished the course and done some reflection and processing and discernment, I’m left with a feeling that roles of monastics/contemplatives and priests overlap considerably, especially the roles of Gods-facing temple priests (rather than a congregation-facing minister priests), which I have considered my calling for a few years now.

Part of my purpose is to (eventually) establish a retreat center that reflects a space in the Otherworlds where I am in service. It’s a bit like a temple and a bit like a hospital and a bit like a spa hotel, and I call it the Waystation. In this world, I envision a space nestled in the woods that hosts workshops, rituals, and retreats, serving the local pagan community. This kind of a space may also make a good space for an annual gathering of contemplatives, who otherwise live most of the time out in the world, as solitary monastics. More than being a monastic myself, I feel called to create and hold space for pagan monastics. In this, I’m not unlike Janet Munin, the editor of the book that served as the class text, “Polytheistic Monasticism: Voices from Pagan Cloisters”, who says she began working on the volume as she was exploring the path for herself, and then came to realize that the path was not her own calling, but writing about it was.

Both Beckett’s course and the book itself were helpful as I created a new structure for my practice, in this time of personal transition. I’ve been figuring out a new schedule for myself since the tail end of August, when the Acorn Sprout started full-time kindergarten. With a little more time on my hands, I needed a new organizational system to keep myself on track, and to keep myself from getting overwhelmed to the point of paralysis with everything I now had time to do that needed to get done. I needed a way to help myself prioritize, and the homework for the second module was to come up with a schedule or calendar for cycles of repetitive practice: daily, weekly, etc. So now I have foci for each day of the week (for my practice but also for my personal life) and hopefully this new schedule will also keep me blogging more regularly! In addition, I’ve adjusted my liturgical calendar to be monthly instead of just the eight neopagan holy days, and October is now the month of Na Morrigna.

As for the class itself, Beckett presents information in an accessible way that also invites deeper contemplation (as per usual). If you’ve enjoyed other classes of his and think this one sounds interesting, you won’t be disappointed! I think the interviews Beckett recorded with some of the authors were probably the most valuable parts of the course, for me; he asked them some of the same questions I would have, and they had enough time to really elaborate in ways it would have been hard to include in the book.

My new week is as follows:
Monday: Order and Organization
Tuesday: Divination and Trancework
Wednesday: Study and Writing
Thursday: Cleansing and Household Concerns
Friday: Divination and Trancework
Saturday: Nature Sprits and Ancestors
Sunday: Fair Folk and Gods

I could have read the book on my own and gotten some good ideas out of it, but I don’t think I would have gotten as much as I did without the format of the class. The structure and time delay for the each module, coupled with the reflective homework and the paired readings, really gave me a good scaffold to lay it all out and examine it more closely. And there was plenty of additional material comparing and contrasting the Benedictine (in a monastery) and Jesuit (out in the world) approaches, and information on various other traditions. The module about what our monastery jobs might be was particularly memorable to me, because the list Beckett gave of possible jobs for those without a physical monastery to upkeep read like a list of my hobbies: academic study, reading, writing, teaching, doing magic, crafting, gardening… Little wonder I’d found the path intriguing, I suppose!

Regarding the book itself (which I suppose I should also briefly review), some of the essays were more relevant to me than others, but that’s how it usually is with edited volumes. Chapter 4, “Called by the Spirits but not to the Priesthood” by Kimberly Kirner was perhaps the most relevant to me — and I came to the opposite conclusion, though for some of the same reasons, as Kirner was mostly contrasting monasticism with ministration. Kirner was also one of the authors that Beckett interviewed, and that helped clarify a few of her points. Chapter 8, “Of Hearth and Shadow: A Contemplative Norse Polytheist and a Fledgling Animist Abbey” by Danica Swanson also really helped me reflect on what I mean by “retreat space” when I say I feel a calling to create one, and I think following the development of the Black Stone Sanctuary will help me plan my own sanctuary as I move forward down my (now clarified) path.

TL;DR: I enjoyed this course and the book, and if either interest you, you should check them out!

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Crow Folks: Reflect and Plan

This month everything happened nearly all at once: the equinox, and then the acronychal rising of the Pleiades, the Dark Moon, Rosh Hashana, and I got knocked flat by my own moon cycle. So this one is a few days late — apologies. When I went to see Na Morrigna this time, we talked about the tarot card from before, and I was also told that it’s time for more complicated poems again.

This month’s tarot card is the second-to-last one in the series They gave me: the 10 of Wands. This card can sometimes be a warning, but when I went to speak to Na Morrigna about it, I got the impression of completion of work, instead, something like a harvest. And, well. That card in this deck depicts a bunch of skulls on pikes — Macha’s acorn harvest. We’ve fought well, Crows, we’ve done the hard work, the training, the introspection. We’ve taken stock of our own shadows. We’ve learned to balance work and needful rest. We’re not perfect at all of this (there’s always room for improvement), but now we should reflect on how far we’ve come, and take a moment to be proud of that. Then it’s time to plan. We need to set goals for the coming season, to think about what tasks and responsibilities we can commit to, in preparation for rededication to Their Work. I am planning to begin my own rededication preparations on the next Dark Moon, October 25th, and then continue for nine days, ending on November 2nd.

As for the poem — this isn’t really a rosc but They appear to be happy with it, and hopefully it resonates with some of ya’ll.

Summer ending
A good harvest gathered in
Merriment and gratitude as seasons turn

Many turn to their craft this season
Flexing fingers, stretching will-wings
Proficiency gained through tasks and trials

A long road of trials already overcome
Powerful black wings will rise over new obstacles
Guided by Gods and Ancestors


Also, I’m repeating my (free) Healing the Morrigan’s Crows Ritual on Sunday, October 9th, at 2pm, so if you’re interested please reserve a space by going to the eventbrite page! Link here.

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Freyja’s Falcon Flights

My apple spice haunted house cake!

In my home practice, the Autumnal Equinox is a celebration of Freyr and Freyja, although that celebration often dovetails with both the Pleiades acronychal rising and Rosh Hashanah. Generally, I try to make something that has both apples and honey, drawing on the common themes. This year I made an apple spice cake in a spooky bundt pan, but with no honey due to the allergies of a household member. (Then I went back and made a honey-filled fairy cake, hold the spice, as you saw in the previous post, and there will be raw apples dipped in honey for tomorrow.) That was the main focus of my celebration: just food shared with my household, our household spirits, our ancestors, and the two deities of the occasion.

A few days previous, I did a journey to check in with Freyr and Freyja, to see what they wanted for their holiday, and that’s when I got the go-ahead to make the apple spice cake. I also asked about something that had been flitting in my head for a few weeks, which I was pretty sure had come from her. I’d had an inkling that she wanted something monthly from me, going forward — that she was finally ready to step up (or rather that I was finally ready for her to step up) and become more central to my practice. I had the term “Falcon Flights” rattling around in my head, as a sort of analogue to “Crow Calls”, but until I went to journey to her I didn’t know what that meant. I had sort of guessed that it was meant to be something oracular, in keeping with my Dark Moon rituals to Na Morrigna, and my previous Bright Moon rituals to the Eyes of Ra, but, nope. She wants me to write and share journey prompts. “Falcon Flights”, indeed.

This month is a little late, but for next year I’ll be doing these from equinox to equinox, on the waxing half moon before the solstice and the waning half moon after the solstice, so this will be the only one until next March, and they will only overlap with the Morrigna Dark Moons in August and potentially September (depending on the moon cycle). This year that waning half was the 17th, before the equinox, but I didn’t journey to see her and Freyr until after that (whoops!).

The Dark Wood Tarot

I also asked her what tarot deck she wanted to go with the runes (similar to how the Morrigna have a preferred tarot deck that I use alongside ogham), and she picked…. none of the ones I already had. We settled on the Dark Wood Tarot, by Abigail Larson and Sasha Graham, published by Llewellyn Books, and that got here yesterday, at which point I clarified a couple of things about this new endeavor via divination, and then… I got enormously sidetracked by my Way Opening celebration. After that, I just didn’t have the energy to do another journey (to test the prompt) and then write up a blog, so I apologized and begged off and here I am on Saturday night, writing it up now, instead.

Note: This journey prompt is based on cosmology used by my Seidr Guild, which was adapted from Hrafnar’s cosmology as written down in Diana Paxson’s book The Way of the Oracle. If you have your own method of getting to Freyja or Folkvangr, feel free to use that, instead! And I hope I don’t need to say it, but I’m only providing a prompt; you do this journey at your own risk. Try to do it safely, and practice good spiritual hygiene! This doesn’t have much of a lead-in or return, as it’s meant for a more advanced audience, so do whatever your usual routine is for trance and journey work: cleanse, shield, ground, center, etc. You could write out a longer script and then even record it, maybe, if you work better from an audio file than a written prompt. Make it work for you, and your practice! I’m just the messenger, not the keeper of orthopraxy.


Falcon Flight to Himingbjorg

(Prepare an offering for Freyja, and one for Heimdall, before beginning.)

Begin in stillness, and quiet, and darkness. Find your center, and align yourself with earth and sky. As you stare at the darkness behind your eyes, feel and see as mist swirls up from the ground, obscuring everything around you. After a moment, it begins to part, leaving you standing in a flowery meadow.

When you arrive in the meadow, take a moment to observe around you, turning until you see a path. At the entrance to the path are two shrubs, and as you move on that direction, you see trees as well. Shrubs give way to trees and undergrowth on either side of the path, getting taller and denser as you move onward, until they join overhead into an arch, forming a tunnel of trees that slopes downward, getting denser and darker.

Eventually, you notice that the path has become flat, and then it begins to rise. Now the trees are thinning again, branches giving way to brightness, and as the trees again give way to shrubs, you see a gate in front of a wide plain and beyond it, the great world tree. If you have any guides or guardians you wish to accompany you, ones who can join you in flight, call to them now, before you step through the gate and make your way towards the tree.

As you approach the World Tree, circle around it clockwise, until you see an opening beneath one of the great roots. Duck under this root and enter the tunnel beneath. There is hard dirt packed beneath your feet, and the entire tunnel seems to have been hewn from that same clay-rich dirt and sandstone. Not as many feet come this way — the floor is still rough in places, so watch your step as you continue forward. There are torches set into sconces in the rough hewn walls, and their light looks like fire but you feel no heat as we continue past, and you smell no smoke or pitch.

The tunnel curves gently and then begins to rise in a gradual incline, ending in a doorway, two huge stones on either side and capped with a third. Touch one gently as you step out into the fresh air — these are worn by the elements and smooth to the touch. If you look back to the entrance, you will notice that on this side, the tunnel leads into what looks like a large burial mound, standing alone in a large clearing, though the forest is slowly encroaching from all sides.

Smell the air — the pine sap scent is strong, and your nose can tell there is moving water somewhere nearby, even if your ears cannot yet hear it. Now you should continue, following a clear trail deeper into the forest. Your footfalls are muffled by pine needles, and the air seems still. The scent and after a while the sound of water is to your left as you walk, and after a short time, you arrive at a fork, with three paths to choose from.

One path curves to the left, and you can just make out a bridge over a creek in the distance. The one to the right seems to vanish into the trees. Continue down the middle path, which leads straight ahead. After a while, the trees seem to thin a bit, and the underbrush grows less tangled. There is a little smoke in the sky, above the rise of the hill, as though it comes from a hearth-fire, and you follow the path towards it.

As the path reaches the edge of the forest, and the pine needles give way to a large open field, your eyes are drawn to the great hall. It is large, and you know at once to whom it belongs. This is Freyja’s Hall, Sessrumnir, and you are in Folkvangr. Go and find the Lady of this place, and give her the offering you brought.

When she has accepted your offering, ask for the lend of her falcon cloak, that you might fly on to your next destination with her blessing. Place it on your shoulders, and hold still as she waves her staff over your head, completing your transformation.

Take off into the sky then, and fly! Fly for the sheer joy of it, swoop and roll. Higher and higher — but do not forget your ultimate destination. You seek the Bifrost, that you might follow it to Himingbjorg, Heimdall’s cloud-castle.

When you arrive at Himingbjorg, alight on the wall — Heimdall will help you regain your own shape.

Thank him, and then give him the offering you brought.

Once he has accepted it, you may ask one question and one question only, and he will show you what he can see from up here, and give you your answer.

When you are well answered, ask him to help you transform once more, and then return to Freyja, waiting for you on the ground.

After she returns you to your own form, give her back the cloak and thank her. If there is anything else you wish to say to her, do it now.

When you are ready to depart, go back the way you came: through the forest, to the mound, through the mound-tunnel and out from under the root, across the plain, and back to the gate, through the tunnel of trees, and back to the meadow. Then the mist will swirl up again, and take you back to your body.

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Song for the Way Opening

For a few years now, Morgan Daimler has been celebrating a liturgical cycle based on the movements of the Pleiades, and sharing their ritual formats (which are also collected in their book Living Fairy). I’ve sort of marked the dates casually, giving offerings but that’s about it, until this year. This year, one of my local allies, who I call the Autumn King, indicated that he would like it if I’d celebrate the entire cycle more intentionally, and so after the strong energy that came through last night (during which I perceived his Rade), I decided I really needed to do something tonight for the acronychal rising, or what Daimler calls The Way Opening.

My fairy cake, fresh from the oven.

So, this afternoon I made some fairy cakes (original recipe also by Daimler and available here), but I altered the recipe slightly, doing a full cup of oat flour, and half a cup each of applesauce and honey. (Don’t use steel utensils, though — I unthinkingly picked up a stainless steel measuring cup that I used twice in the previous 24 hours without incident, and this afternoon it cut me nearly bad enough to draw blood. Message heard, whoops!) I then used an unsalted butter to grease a glass dish, and baked a single round cake (approx 40 mins at 350F).

I offered this with a glass of beer, and sat down to read out the prayers from the book, altering them slightly to fit my practice a little better.

And then… and then.

For some reason, one of the prayers reminded me of a stanza from the ballad of True Thomas/Thomas the Rhymer, the one that describes the road to Fairy:

And see not ye that bonny road,
Which winds about the fernie brae?
That is the road to fair Elfland,
Whe[re] you and I this night maun gae.
(Traditional Scots)

And then I started hearing the music in my head, and I went to find the song and listen to it, and about ten minutes later, I had a full ritual hymn with seven stanzas, adapted from Daimler’s own prayers but with some of my own flourish… and probably Their own inspiration.

Song for the Way Opening

I call to all you goodly wights,
My kin and friends whoe’er shall be.
All you who’d be my allies true,
And come and walk this path with me.

I call to all the Queens and Kings,
Monarchs and Sov’reigns, all gentry near —
If you would celebrate with me
Tis time to come and join me here.

Tonight the Queens rise in the East —
The Seven Sister-Queens so bright.
They’ll cross above the horizon
As daylight’s falling into night.

Their Eldritch light, it brightly glows:
A signal fire, burning blue.
The Queens will dance at twilight’s edge
As their sky gates open anew.

Between worlds, and between time,
The gates will open fully wide,
And then upon that fair broad road,
The Queens and noble hosts will ride.

As they ride past, may we be blessed,
With token or with smile or nod,
And may they take our offerings,
As their refreshment while they’re abroad.

A good word to the Fairy Rade,
And may you never do us ill!
Ride out along the fairy roads,
Bringing with you Autumn’s chill.


I do have a small thing to share from Freyja as well, from my equinox celebration, but that’s going to have to wait another day or two for me to get it worked out and typed up!

Frederick Pagan Pride Recap!

Frederick Pagan Pride was our first time back vending at a pagan festival, and like Mystic South in July, it was just amazing to be back in community, seeing friends and acquaintances and friendly new faces, and thinking of those who couldn’t be there that day. (Raven’s Own, we missed you both dearly!) We were so busy that I didn’t make it to any classes (which is both disappointing and also good for our income), and I also neglected to take a single photo! (Oops!)

It was such a whirlwind, particularly for me as a reader, as it seemed I was the only tarot reader there! Normally there are 3-5 readers at an event and I’ll do 3 or 4 readings, usually one of those for someone I already know. This time, however, I did 8, and about half of those in a two-hour window following the main ritual, which meant much faster transition times than I’m used to. I do most of my readings as emailed pdfs, and doing that many in person on a single day made my head spin a little! It’s good practice grounding & centering and releasing a client’s energy, though, and every time I have a challenge as a reader, I grow a little.

We sold quite a bit of jewelry as well, mostly stock that I made in 2019, when I thought for sure I’d be vending again soon. What a weird few years it has been! We also sold quite a few pendulums, enough that I’m glad I replenished my stock beforehand! I had hoped we’d have enough stock on hand that I wouldn’t have to put in another order before NoVA Pagan Pride Day (which I expected would be a smaller crowd), but that one has now been canceled, so I guess we’re abruptly done vending for the year, as well. (Hopefully that one pans out for next year!)

Also for next year, we’ve been invited to vend at Free Spirit Gathering in Maryland in August, and I’m going to go back to really making sure to stay on top of workshop and vending application deadlines for a variety of nearby events throughout the year. As a reminder, though, divination and jewelry is always available through the shop (and if you don’t see what you’re looking for, please send an email; I don’t have the pendulums all photographed yet), and we do reiki and other energy healing modalities in person in our home office, in person traveling to you (for a small additional fee), or remotely (for returning clients only).

Open post

Spirit Relationships for a Defensible Home, Part Two: Inside the House

In my blog on Warding for a Defensible Home, I mentioned that spirit relationships are a layer of my defensibility, and in my last blog, I discussed relationships with spirits who dwell outside my house and property. For this blog, I’ll be focusing on the inside.

The above picture shows part of my hearth shrine, including: my hearth candle, the candle and offering cup for my steward, his spirit house, a nisse plush doll he asked for, a wooden box containing his other treasures, and a few mushroom decorations we’ve given him as gifts over the years.

Inside my house, besides the house itself, there are a number of spirits I consider to be part of my household, several of whom also assist in home defense. These spirits travel with me when I move, for the most part, and they’re connected to me (or to other human members of my household) more than to the place. In your house, you might also think about including any benign spirit residents or hauntings, if you have them, but the place I live now was uninhabited in that sense when we moved in.

My personal preference when it comes to spirits inside my house is to have a thriving ecosystem, not a barren void. I find that having a number of spirits around reduces the number of interlopers I get, as the space is already inhabited and busy. Plus, when unwanted guests do show up, I don’t have to rely on only my own awareness to sense them — I have help from the spirit members of my hosuehold, who can get my attention much more easily. I do get a fair number of unexpected guests who are willing to follow the house rules and play nicely, or to wait patiently for my attention in my office, and I think it helps that there are enforcers already here to keep them in line.

Some people might not want any additional residents or household spirits, or they might not feel equipped to handle them, and that’s fine, they aren’t necessary. But if you’re a reasonably advanced enough spiritworker to handle having spirit members of your household, and you’re interested in having spirit roommates who can help with making your home more defensible, I recommend having at least two: one to function as a steward and make sure the household is running smoothly and any problems with wards/etc are coming to your attention, and one to function as a guardian to help keep interlopers out, or to kick out any spirit guests who fail to follow the house rules. My household has quite a few at this point, but I have one of each of those, and they’ve both been with me for years. I can’t count the number of times they’ve been helpful, and I really find them to be invaluable.

My house steward is something like a brownie or a nisse, though when I first met him I did specify that I was looking for someone who would not be offended by a bit of clutter (which brownies are known to be, in folklore). Between the small child, and every adult in the household having some kind of disability, there’s just no way my house is ever going to be as clean as a magazine spread, or even as clean as I’d like it to be, and I’ve sort of had to make peace with that. A very finicky spirit would have just been incompatible and a waste of both our time, so I was sure to be specific in what I was after.

The closest this-world analogue to my guardian is probably a leopard, but she’s not an earthly creature (mundane leopards don’t usually glow blue), and she doesn’t have a fixed size, which is very useful in a defender. She doesn’t leave the property, though — she will chase things to the property line (if she doesn’t eat them), and then stay within my wards. Sometimes she’ll be aided by Scotty’s wolf companions, and those will follow things off the property and continue to pursue them (as long as the engagement is within the bounds of our agreements with the local Fair Folk). The leopard is also a spirit I sought out; the wolves are members of a pack to which Scotty’s wolf spirit familiar (for lack of a better word) belongs.

I mentioned in the first blog paying special attention to things like electrical cords and pipes flowing into your home, and we have two spirits who help with the management of those, and also of less physical egresses: mirrors and dreams. The first is a giant spider queen (or so she introduced herself), who, with her numerous children, guards our mirrors, the dreams of the human members of my household, and our internet connections. That last wasn’t something I’d even considered at first, but she offered, and made a pun about guarding webs. We first sought her out when we were having difficulties with nightmare attacks. The second spirit is more like a cluster of spirits, something akin to a siphonophore, a marine creature that’s actually a group of organisms that all have specific functions. They help maintain and protect our electrical and water systems, and in addition to guarding them, also have let me know on several occasions when something is beginning to go wrong with one of those systems. The siphonophore was brought to us by Manannán Mac Lir, when we consulted Him for possible help as we were settling into our current house.

Manannán also brought us two more of our current household spirits: a cleaner shrimp who changes sizes, and a fish similar to a cleaner wrasse (the species of which I haven’t been able to identify). The shrimp assists in removing stagnant energy that is missed or somehow gets stuck even despite my flushing system (which I mentioned in my warding blog). The fish removes small energetic parasites or other flack and detritus from the human members of my household, and sometimes from other people who enter our home, just to keep us from accidentally picking up their hitchhikers. They also both assist me in my healing work on in-person clients. (They aren’t the only ones, but describing that crew would fill another whole blog!)

As I’ve briefly touched on above, the spirits in my household mostly came to me by two means: 1) they were brought by a deity, or 2) I sought out a spirit that would fit a job description. The first method is fairly self explanatory, I think — just ask one of your gods whom you trust for a spirit helper, and verify the spirit when they arrive. The second method, however, is a little more involved, and I’d like to briefly describe my process. (Though if you’re not interested, feel free to stop here!)


My first step to deciding what kind of spirit to invite into the household is to identify the role, niche, or job I/you would like them to fill. Do you want a house guardian that will hunt and eat malevolent entities that come near your house? Do you want a house wight that’s more like a butler, keeping things running smoothly and helping you keep energies clean and tidy? Do you want a familiar, to help you with your craft? Do you have something specific you want to learn, and are you looking for a spirit that can teach you? Once you’ve figured out what general sort of relationship you want, start thinking about what sort of species or type of being you might like best. Be specific in who you’re looking for as you draft your contract!

Another consideration is offerings. Decide what sort of offerings you could provide, and how often, based on your budget. Most spirit companions are given offerings of food — is there anything you wouldn’t be willing to offer? One of my friends is a vegetarian, but she doesn’t mind buying fish, so she had to find a guardian spirit that would be happy with fish over red meat. I typically offer the leopard, wolves, and spider some kind of meat we’ve cooked as part of our own dinner, or raw pieces we set to the side before cooking the rest. My steward gets the first splash of any whole milk or cream, and also baked goods or potatoes or oatmeal. The other three that I mentioned above I light candles for, as they get enough to eat simply doing their jobs. You’ll also have to decide how frequently you’ll make offerings, and include that in your contract proposal.

Once I have an outline for the contract, I usually write it out in the manner of a personal ad:

SEEKING [type of spirit to fill a specific role],
and OFFERING [what you’re willing to provide]
.

Once it’s written out, I sign it, and then send it out into the universe the way I might any other wish-spell. For me, that usually means a candle spell, but this can be adapted to suit any practice. Then — you wait, and see who answers!

When a spirit shows up, you’ll want to conduct an interview, similar to any human household employee. You’ll need good spirit-sense and discernment: call on your gods and guides to make sure you aren’t being deceived by a malevolent being; use divination to check that you’re understanding the spirit’s answers correctly. If you get multiple who show up, interview all of them, to find the one that seems to fit best. When you’re satisfied that a spirit is a good match, go over any house rules, and really nail down the contract details. Then it’s time for the binding agreement, which works best as a ritual (but again, is adaptable to suit any practice). I find that it’s best to start with a probationary period of about a month before moving on to something more permanent. You can attempt to renegotiate at any time, but it’s better to get the details as right as possible at the beginning! My final step when inviting someone new into the household is to do introductions to the others, if I haven’t already. My steward is usually involved in the interview process, but it’s a good idea for everyone to meet everyone else, and that includes introducing them to the land spirits.


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