Animal Healing Spell

"Spirits of the Forest, an animal is dying, Take the Life force of this spell and save it."

This spell requires no ritual, but it can only be used on hurt animals and you must be Touching the animal (not suggested use for rabies). This is an ancient spell; it might not work, but don't let that discourage you. Believe in the power sent to the animal by you.

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Locust On Trial

The discussion so far has put me in mind of a terrific book I once read on European animal trials, which were conducted up until I think the 17th century. One example especially pertinent to the topic at hand: if a plague of caterpillars or locusts or whatever infested an area, the local legal community would put the swarm on trial. A locust would be captured and taken to the courthouse. It would become the "defendant" , and would in effect stand-in for the whole swarm. The trial would be conducted with all pomp and circumstance, with a lawyer appointed to represent the swarm and etc. There were a number of standard defensive strategies, and sometimes the swarm was even judged innocent if their lawyer was especially able. If judged guilty, however, the locusts were ordered to get out of town. If the infestation abated, the trial was given credit. If the infestation continued, this does not appear to have been seen as an argument against conducting animal trials in the future. I trust the resemblance to the raindance ceremony is fairly clear here.

The author of the book (I cannot recall the title or author; I remember that it was published in the early 1900s and the cover shows a reproduction of an old print, portraying the public execution of a pig by hanging) argues that such trials are an attempt by the human community to intervene in the natural order, to exert its will over the world. I think this is a pretty insightful comment.

"Exerting human will over the world" could serve as a definition of the goal of science. Bacon sometimes describes science as the human "conquest" of nature, and certainly many modern critiques of science (feminist, for example) have taken this to be the self-defined goal of scientific inquiry. I'm not arguing for the ultimate truth of this particular position, but on the other hand if you look at things along these lines than certain aspects of religious and scientific thought seem to be closely related, at least in their purpose. Bacon's studies of heat are supposed to yield a (Universal) process for making heat, the shaman leading a raindance is trying to make it rain, the animal trial is an attempt to bring the plague to an end etc.

Note that the various rituals used for bringing about these interventions don't have to work very well in each case for the ritual to be accepted within the community. The community may simply accept that human powers are limited in what they can accomplish. I believe that within Alchemical studies this was a common view; even if all the processes were carried out correctly, you might still not create gold from lead or whatever, and in fact usually would not. Note also that the ritual might have multiple functions within the community. The rain-dance both be used for bringing rain and bringing about group solidarity. These are not mutually exclusive. Again, I have read something similar with respect to alchemical procedures; that the alchemist "purifying" metals with his various tools is also going through a process of spiritual purification. And certainly the animal trial, even if it does not drive out the infestation, makes the community feel better. The community is "doing something" about its situation, even if its acts are ineffective.

I also like the animal trial example because it muddies the waters here in interesting ways. The conversation to date has concerned itself with comparing/contrasting religious/scientific thought. Yet here we see legal institutions using their procedures in a way that suggests a religious ritual. Conversations on the distinctions/similarities between legal and religious thought, and legal and scientific thought, would also be good to have.

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Swain Wodening - Anglo Saxon Witchcraft
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George Robert Stowe Mead - Apollonius Of Tyana.pdf

Power Animal Song

Come to us: Eagle, Wolf, Bear and Cougar.

Dance we now The Power dances.

Eagle soaring above the peaks,
Share with us freedom, majesty and fighting skills.
Teach us Lessons we need to learn.
Dance with us The Power dances.

Wolf, cunning tracker, by day or night.
Share with us endurance, courage and adaptability.
Teach us lessons we need to learn.
Dance with us The Power dances.

Bear, trampling along earthen paths,
Share with us Mighty strength and Sense of smell.
Teach us lessons we need to learn.
Dance with us The Power dances.

Cougar, lonely tracker of terrains,
Share with us Agility, stamina and endless curiosity.
Teach us lessons we need to learn.
Dance with us The Power dances.

Movements slow
Movements rapid.
Frenzied swaying
Upward, downward.
Dipping, turning
Round and round.
Dance we now
The Power dances.
Dancing partners,
You and I.
With me, in me
I am you, you are me.
Together as one,
Yet separate, too.
Dance we now
The Power dances.

Awaken now
All spirit Beings,
To dance the dances
With your human kin.

Dance the Cycles
Of Life and Death,
Hope and Fear,
Good and Evil.
Dance the Cycles,
Now and Again.

Lowerworld, Upperworld,
Journeying now
and forevermore.
Of Time and Space
All is Once,
There is none.
Dance the dances
Again and again.

Free eBooks (Can Be Downloaded):

Franceska De Grandis - Goddess Initiation
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Daniel Haigh - The Anglo Saxon Sagas

Shamanic Festivals And Worship Days

The festivals are reckoned as they have been for centuries by most Southwestern tribes, by both the Sun and the Moon. The seasons begin on the first Full Moon after a Solstice or an Equinox. The Solstices and Equinoxes themselves are times of celebration as well, and perhaps the period between the two (which usually works out to be no more than a week or so) could be considered a time of Holiday. Lesser ceremonials are held on New Moons and Full Moons between the first Full Moons of the seasons. Optionally certain Pagan festivals could be celebrated in conjunction With Other groups, but they are not to be adopted as official Lifeway Fellowship Ceremonial days.

There are other ceremonials that are personal in nature, and can be held at any time, although synchronizing them with the Festivals and the New and Full Moons is advisable. They are Naming, where a newborn child is named in the presence of the group and their Life-beads given; Coming Of Age, where the child's physical maturity is acknowledged, and where, for a short time, they become Child of the Water (if a boy) or White Painted Woman (if a girl); Initiation, where a person becomes a full-fledged member of the group, given after a person becomes a legal adult; Joining, where a man and a woman consent to be married; Unjoining, where a man and woman who are married consent to have the bond dissolved, which is to be done only after four reconciliation attempts fail or after evidence of marital infidelity or abuse is given before the group; the Moonlodge, which is a special sweat for women in their Moon-time; and Release, where a ceremony for a dead member of the Fellowship is done to guide their soul Back Home. Other ceremonials that are dreamed or envisioned by a person or group are also encouraged.

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Robert Ambelain - Martinism History And Doctrine
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Witchcraft A Study In Bias Prejudice And Discrimination In South Africa

Book: Witchcraft A Study In Bias Prejudice And Discrimination In South Africa by Damon Leff

When discussing Witchcraft in polite company, one discovers that although not everyone permits their personal bias to evolve into open discrimination, those with bias Against Witches carry their prejudice like a moral compass. In less than civil society, bias against Witchcraft is often overtly smug and pretentious, as though the prejudice itself was some form of badge of honour indicating one’s measure of commitment to the moral struggle. If you’re a Witch, social bias against you is pervasive and perverse.

This short study in bias, prejudice and Discrimination is intended to begin to peel back the shameful and barbarous layers of institutionalized cultural bias that exists against Witchcraft in South Africa.

'Witchcraft' makes no apology for its lack of academic qualification. The study is an honest portrayal of bias, prejudice and discrimination experienced by real South African Witches. It is not intended to be an exhaustive examination of the psychological effects of stereotyping, prejudice or discrimination, nor is it intended to be unbiased. It is intended to be a critical indictment against the avarice of Superstitious fantasy that barely mimics logic and reason in our nation’s psyche.

Download Damon Leff's eBook: Witchcraft A Study In Bias Prejudice And Discrimination In South Africa

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Damon Leff - A Pagan Witches Touchstone Witchcraft And Witch Hunts In South Africa
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Damon Leff - Witchcraft A Study In Bias Prejudice And Discrimination In South Africa

What Is Shamanic Ecstasy

From the Greek 'ekstasis', ecstasy literally means to be placed outside, or to be placed. This is a state of exaltation in which a person stands outside of or transcends his or herself. Ecstasy may range from the seizure of the body by a spirit or the seizure of a person by the divine, from the magical Transformation or flight of Consciousness to psychiatric remedies of distress.

Three types of Ecstasy are specified in the literature on the subject:

1. Shamanic Ecstasy
2. Prophetic Ecstasy
3. Mystical Ecstasy

Shamanic ecstasy is provoked by the ascension of the soul of the shaman into the heavens or its descent into the underworld. These states of ecstatic exaltation are usually achieved after great and strenuous training and initiation, often under distressing circumstances. The resulting contact by the shaman with the higher or lower regions and their inhabitants, and also with nature spirits enables him or her to accomplish such tasks as accompanying the soul of a deceased into its proper place in the next world, affect the well-being of the sick and to convey the story of their inner travels upon their return to the mundane awareness.

The utterances of the shaman are in contrast with those of prophetic and mystical ecstasy. The prophet literally speaks for God, while the mystic reports an overwhelming divine presence. In mysticism, the direct knowledge or experience of the divine ultimate reality, which is perceptible in two ways, emotional and intuitive. While these three varieties of ecstatic experience are useful for the purposes of analysis and discussion, it is not unusual for more than one form of ecstasy to be present in an individual's experience.

However, it can be argued that, generally speaking, there are three perceptive levels of ecstasy.

1) The physiological response, in which the mind becomes absorbed in and focused on a dominant idea, the attention is withdrawn and the nervous system itself is in part cut off from physical sensory input. The body exhibits reflex inertia, involuntary nervous responses, frenzy.
2) Emotional perception of ecstasy refers to overwhelming feelings of awe, anxiety, joy, sadness, fear, astonishment, passion, etc.
3) Intuitive perception communicates a direct experience and Understanding of the transpersonal experience of expanded states of awareness or consciousness.

While the physiological response is always present, the emotional response may or may not be significant when intuition is the principal means of ecstatic perception. Some have argued that beyond the intuitive state there is a fourth condition in which the holistic perception exceeds mental and emotional limitations and understanding.

The ecstatic experience of the shaman goes beyond a feeling or perception of the sacred, the demonic or of natural spirits. It involves the shaman directly and actively in transcendent realities or lower realms of being.

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The 12 Steps And Shamanism

Recently a local character in Alcoholics Anonymous here in the Worcester MA. area died. His name was "John the Indian" (he identified himself this way) and he was well known as an AA speaker all over the world, although he lived near central Massechu-setts. John had about thirty years of sobriety and was a great power of example to many people including Betty Ford who told him she had listened to tapes of his talks while she was in detox.

John's story intrigued many people. An Indian who had been orphaned on the reserva-tion when Tuberculosis wiped out his family, he had ended up on skid row after serving in the Canadian army during World War II as a dishwasher. He came to AA in his mid-twenties, an illiterate wine. (my note - this is NOT to imply that most alcoholics are on skid row. In fact most of them are people with nice families, a place to live, a car or even two, a job, etc. etc. etc. Less than 2% of the alcoholics in this country are on skid row). He ended up owning his own construction business after learning to read (from an elderly woman in AA who was a school teacher) and marrying a lady in AA with whom he raised a lovely family.

Because John had inspired me and so affected my life with his gift of simplicity, I was inspired to do a shamanic-style rite in his memory. I had always felt sorry for John because, in the process of his recovery, he seemed to have lost touch with the beauty of this heritage. Then it hit me; John WAS a shaman and anyone who truly worked a 12-step program was one too.

In BIRTH OF A MODERN SHAMAN by Cynthia Bend and Tayja Wiger (Llewelyn Publication box 64383, St. Paul MN. 1988) it states " A shaman is hard to define. There are no two alike..... what happens, a shaman goes through a catastrophe or a string of catastrophes that enhance certain abilities within him ( or her! )

.....Most often the Shaman has to go through a severe trauma, a severe illness or a severe psychosis and recover from it before he learns the recovery process that he can use."

The authors are quoting Tsonkawa, Tayja's teacher on the Shamanic path. (A Native American Medicine person)

Many other authors on Shamanism; Sunbear, Lynn Andrews, Amber Wolfe and Michael Harner, to name a few: echo this truth. A shaman is a person who goes through great suffering, usually in the form of a mental or physical illness, and then goes on to heal himself or herself. They are then able to use that same process to heal others.

This is what happens in a twelve-step fellowship. Through the process of healing oursel-ves, we come to the point where we can help others by "carrying the message" after having had a "spiritual awakening" as the result of taking the first eleven steps.
Here are some books that can help any Pagan, Shaman, Druid, Witch, Practitioner of Feminist Spirituality, or other Magickal folk as they walk the steps in the process of recovering, while retaining their own unique Spiritual Path.

TRUTH OR DARE by Starhawk (San Francisco, Harper and Row, 1987) This contains many references to the 12-step programs, especially Alcoholics Anonymous and Adult Children of Alcoholics, in a work on Wicca by a well-known priestess of the Craft who is also a Psychotherapist.

CRYSTAL CLEAR by Connie Church (Bew York, Willard books 1987) It contains a good section on how to use quartz crystals to help in relieving yourself of bad habits, compul-sions, and obsessions, specifically for use with the various twelve-step programs. (note - amethyst is traditionally said to help in all these areas)

BIRTH OF A MODERN SHAMAN, mentioned above, tells the story of a blind Native American woman who was a survivor of Child abuse and had been Psychotic as well as Alcoholic. This is the story of her complete recovery, including her eyesight, (document-ed by doctors) and the discovery of her Psychic gifts with her Native roots. Her healing occurred through a process that began for her in Alcoholics Anonymous.

THE TWELVE STEPS FOR EVERYONE published by Compcare (Minneapolis MN.) This is a non-sexist book on the steps by a grateful recovering member of Emotional Health Anonymous written in non-sexist language. The author draws heavily on the Eastern traditions of spirituality as well as the traditional Western monotheistic ones.

EVERYDAY A NEW BEGINNING Published by Hazelden corp. (Also in Minneapolis, MN. I believe) This is a daily meditation guide BY women in Anonymous fellowships and FOR women in these same self-help groups. Unlike the TWENTY-FOUR HOURS A DAY book (published by the same company and widely used in AA) it doesn't use quotes from the Bible. Instead it uses quotes from various women authors. Many men also claim to have benefited from it due to its non-religious approach.

PAGANS IN RECOVERY a networking newsletter for Magickal folk, Shamans, Druids, Feminist Priestesses, Witches, Pagans, Pantheists, etc. who are in recovery via a 12-step fellowship of any type. It has contacts, reviews, articles, recovery techniques and more. It is a great source of support and inspiration to any Pagan in any of the Anony-mous support groups. It is $8.00 a year and the address is P.I.R. c/o Bekki 6500 S.R. 356 New Marshfield, OHIO 45766 ADDITION TO READING LIST

REFLECTIONS IN THE LIGHT by Shakti Gawain, published by New World Library, San Rafael, California 1978. While not ONLY for the 12-step programs this book does go into the problems of addictions in light of the New-Age, Psychic Awareness as well as many other subjects. It provides a inspirational message and/or a creative visualization exercise with a non-sectarian affirmation for each day. The book is neither sexist nor sectarian and is truly a beautiful aid to anyone seeking to work the program of recovery. It is also a great way to share what you are doing with friends who share your spirituality but not your program, as it makes no direct references to the 12-step groups at all. It is very useful to those of us who prefer a daily meditation to the "prayer" people in the monotheistic Churches and Synagogues tend to use in their application of the program to their lives.

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The Animals Of Salem

Salem Story: Reading the Witch Trials of 1692 by Bernard Rosenthal Cambridge University Press 1993

p.18 John Hughes, while testifying about seeing beast transform into Sarah Good, Sarah Osborne, and Tituba, also mentions that on March 2 "a great white dog followed him and then disappeared, and then that night in bed he saw a great light and a cat at the foot of his bed." (from Narratives of the WC Cases 1648-1706 ed. G. LO. Burr)

p.21 Tituba's testimony included many animals...black dog/hog/man/yellow bird told her to serve him; yellow bird was accompanying Sarah Good (who had already given accusers legitimacy); also said she saw a cat with Good on other occasions

p.22 T. saw 2 cats, black and red. "What did the cats do? Tituba did not know. Had the cats hurt or threatened her? They had scratched her. What had they wanted of her? They had wanted her to hurt the children. They had forced her to pinch the children. Did the cats suck Tituba? No, she would not let them."

p.82 Bridget Bishop (owner of shuffle-board and cider teenage hangout) was testified against by Wonn, slave of John Ingerson. He "told a story of frightened horses, the vanishing shape of B.B. (at the time B. Oliver), the appearance of an unknown cat, and Mysterious pinchings and pain."

p.124 Martha Carrier: 7 yr. old daughter Sarah was induced to confess that "a cat, identifying itself as M. C., had carried Sarah along to afflict people when her mother was in prison."

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Roger Bacon - The Mirror Of Alchemy
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An History Of Magic Witchcraft And Animal Magnetism

Book: An History Of Magic Witchcraft And Animal Magnetism by John Campbell Colquhoun

Modern doctrine of Animal Magnetism, which, indeed, was, until lately, entirely unknown. Facts are generally related and attested by various authors of reputation and credit ; and they have been laid before the reader of this work with as much accuracy as a diligent inquiry could insure. The various authorities for these facts have been adduced when possible ; so that the reader may have an opportunity of testing the accuracy and the value of the evidence upon which the different Narratives rest. With these prefatory Observations, the author submits his labours to the judgment of the inquisi- tive and candid reader. Some time after the preceding portion of this Preface was written, my ingenious and respected friend, Dr BRAID of Manchester, was kind enough to transmit to me a copy of his recently published " Observations on Trance, or Human Hyber na- tion;" in which some curious cases are narrated of individuals who permitted themselves to be buried alive.

Download John Campbell Colquhoun's eBook: An History Of Magic Witchcraft And Animal Magnetism

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John Campbell Colquhoun - An History Of Magic Witchcraft And Animal Magnetism

Plant Spirit Healing A Guide To Working With Plant Consciousness

Book: Plant Spirit Healing A Guide To Working With Plant Consciousness by Pam Montgomery

This is a profound work. Written with a clarity and depth of Understanding that only someone deeply attuned to their subject could master. Pam Montgomery weaves indigenous wisdom, modern research, science, and quantum physics into a vibrant testament of the sacred and powerful nature inherent in plant medicine. The message transmitted through every page in this amazing book is bound to change our perception of herbal healing--and of medicine in general.

This accessible yet comprehensive book is a tremendous gift of both wisdom and practical application on how the universe actually works and how to tap in and play a part yourself. Plant Spirit Healing is about the difference between knowing about a plant (available through book learning and use) and experiencing its spirit - where you merge with it, communicate through an exchange of insights, and achieve a full and lasting relationship. This book benefits from Pam Montgomery having taught and honed this material many times. If you cannot take Montgomery's apprenticeship program and experience her own ebullient spirit, this book is the next best thing.

Emphasizing that each person's knowing and experience of different plants may be different in what is really a Both/And, rather than an Either/Or, universe, Montgomery guides you to find your own plant spirit guides appropriate for this time in your life journey. Chances are who they are will surprise you.

This remarkable book takes the reader on a journey from (possibly) skeptical interest in plant spirits, to plausible, to possible, to practical. At no point does the journey include religious overtones or spacey far-out suggestions.

Montgomery builds a foundation based on physical and energetic qualities of both people and plants. Each new parcel of knowledge is presented in a flowing sequence based upon previously explained information. The trip is full of "of course" moments where you recognize that you already knew what she is presenting, but perhaps did not know where to place it in your established body of knowledge. As much as anything this book greatly expands and updates your established body of knowledge.

Fine-tuning gathered from years of teaching workshops and apprentice programs has honed Montgomery's understanding of the pace and paths by which people can not only learn, but can experience and assimilate deeper knowledge. Her expertise allows her to lead the reader through these layers of knowing in the transparent, uncluttered, way that characterizes the best of guides.

The Theme is Relationships.

Despite years of loving plants, I would not have thought that there were so many ways to understand plants, or so many tools for deepening my relationships with them. Indeed, relationship is what this book is all about, including establishing, fostering, and nurturing actual relationships with plants. This includes being open, observant, respectful, and enjoying. It involves appreciating plants and learning from them and moving those relationships on to partnerships. This carries on the theme of Montgomery's previous book, Partner Earth (1997) in which she encourages humans to take responsibility and action to be co-creators and partners with Earth, rather than passive children of Mother Earth.

At one point in Plant Spirit Healing Pam likens establishing a new relationship with a plant to a relationship with a potential lover. Just think about that. It includes breath exchange, attention, respect. One is open, observant, eager to learn all one can about this person who suddenly seems to glow with light. One is gentle and respectful and wants to spend every available moment with the new love, gently growing knowledge and love and a shared history, exploring all facets and aspects of the beloved.

Organization and arrangement

The book's organization is clear and accessible. Different learning modes are accommodated as each chapter presents the material in three modes. Chapters begin with a journal entry from Montgomery's daily interactions with nature and how it feeds her developing wisdom. We catch a glimpse of her slipping into communication with plants and the landscape. Next, the bulk of the chapter is a descriptive exposition of the topic. This is followed by examples which illustrate the ideas and techniques just presented with experiences Montgomery has had with her clients, or that her students have experienced.

The book is divided into three parts, The Theoretical Basis for Plant Spirit Healing, The Practical Application of Plant Spirit Healing and Plant Allies, a section on specific plants. Christian Hummel recently wrote "We are living in a time when ancient principles that have been espoused for ages from Vedic texts to Native American philosophies are being validated by science - a meeting point between science and spirituality where these principles are being tested and proven to be true." [July 2007 Wisdom magazine p. 28 "Accessing the Creative Matrix: The Secret to Healing the Earth" ] Montgomery presents much of this material in Part One by distilling and presenting the essence of a large and varied body of new scientific information in an accessible format that relates to plant spirit and communication. She has gleaned Knowledge From others - both ancient traditions and recent science - and incorporates it straightforwardly for easy absorption without being academic. Part Two is a practical journey where actually meeting and getting to know plants is facilitated with a range of different techniques. Part Three introduces the plants as their fully embodied selves giving a sense of the expansive beings they are.

Plant Spirit Healing teaches about how sprit moves in the world, thus bringing spirit into reality, instead of keeping it in the abstract realm of religion. We are given a handbook to understand the wonder of plants, and a guidebook of practical techniques and exercises to form personal, intimate, real relationships with plant beings whose importance, variety, beauty, gifts and outright wisdom are usually ignored. The result reminds me of my joy at the animal tracks revealed by the first snowfall in what has been a gray and lonely November landscape. The joyful feeling of not being alone. The deep knowledge that I share this landscape with other beings who are aware of themselves, who live full and interesting lives, and who are open to knowing me and interacting with me.

Plants have been calling to many of us for the past several decades. Chances are they are somehow calling you as well. This is a guidebook to answer that call, probably in a deeper way than you ever imagined. By the time you have read it you will have established relationships with plant beings, taken a deep journey and found missing parts of yourself.

Buy Pam Montgomery's book: Plant Spirit Healing A Guide To Working With Plant Consciousness

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Michael De Molinos - The Spiritual Guide The Rich Treasure Of Internal Peace
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Myth Ritual And Religion

Book: Myth Ritual And Religion by Andrew Lang

The original edition of Myth, Ritual and Religion, published in 1887, has long been out of print. In revising the book I have brought it into line with the ideas expressed in the second part of my Making of Religion (1898) and have excised certain passages which, as the book first appeared, were inconsistent with its main thesis. In some cases the original passages are retained in notes, to show the nature of the Development of the author's opinions. A
fragment or two of controversy has been deleted, and chapters xi. and xii., on the religion of the lowest races, have been entirely rewritten, on the strength of more recent or earlier Information lately acquired.

The gist of the book as it stands now and as it originally stood is contained in the following lines from the preface of 1887: "While the attempt is made to show that the wilder features of myth survive from, or were borrowed from, or were imitated from the ideas of people in the savage condition of thought, the existence--even among savages--of comparatively pure, if inarticulate, Religious beliefs is insisted on throughout". To that opinion I adhere, and I trust that it is now expressed with more consistency than in the first edition. I have seen reason, more and more, to doubt the validity of the "ghost theory," or animistic hypothesis, as explanatory of the whole fabric of religion; and I present arguments against Mr. Tylor's contention that the higher conceptions of savage faith are borrowed from missionaries. It is very possible, however, that Mr. Tylor has arguments more powerful than those contained in his paper of 1892.

Download Andrew Lang's eBook: Myth Ritual And Religion

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Andrew Lang - Myth Ritual And Religion

Questions And Answers About Power Animals

Question: So, what does it mean to work with 'power' animals? Are we working with an individual animal, say the 'possum down the street or the wolf at the zoo?

Answer: Well, sorry to say, no.

When you work with a 'power' animal (I've got to find a better way to say that ~ the term "power' animals' makes me think of a bunch of buffed up critters doing sit ups and weight lifting at the local gym), you are either connecting with the A.) symbolic essence or B.) the spiritual power of the entire species. Take your pick of whichever Description works best for you.

Question: What are you doing ~ playing Indian? Or are you one of those new age weirdos?

Answer: No. Working with 'power' animals is not 'new age' or limited to the North American Indians. Many people all over the planet use animal symbology in one way or another, including us. It's everywhere ~ even in our speech: 'Busy as a bee'; 'snake in the grass', 'he/she is a workhorse', 'hawk eyed', 'eagle eyed'.

Question: How do you know when animal energy trying to make itself known?

Answer: There are several ways. Sometimes, you just know. Other times, an animal can present itself to you four times (as in four deer, four tracks in the mud, etc.) If an animal appears during a dream, Meditation or shamanic journey, it can do an 'act of power' which is something that the animal could not ordinarily do.

Question: Can mythic animals be power animals?

Answer: There is some debate about this. Some think that to be a power animal, it has to have a physical representative in the living world. Others say that the very fact that nearly every culture in the world have stories about 'mythic' animals (dragons and unicorns are good examples), then they must have either 1.)existed in the physical at one point, or 2.) exist now in realms that we can only access while on a journey, dreaming or in deep meditation. I tend to say that whatever ever animal has shown itself to you to be one of your power animals, then who are we to question whether it's valid or not? It's very appearance proves its validity.

Question: Is this for real?

Answer: As a teacher of mine said once, "If you're getting something good out of it, does it matter?"

Free eBooks (Can Be Downloaded):

Wouter Hanegraaff - Dictionary Of Gnosis And Western Esotericism
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A Pagan Witches Touchstone Witchcraft And Witch Hunts In South Africa

Book: A Pagan Witches Touchstone Witchcraft And Witch Hunts In South Africa by Damon Leff

A Pagan Witches Touchstone is an important publication for a number of reasons. Certainly one of the most important is that for the first time, self-defining Pagan Witches bring into open debate their own perspectives and experiences that result from the negative consequences brought about by the dominant construction of the ‘witch’ as a practitioner of evil. These constructions mostly emerge in African religious traditions wherein witchcraft is understood as an explanatory cause behind personal and community misfortune, illness, and untimely death; and within many Christian traditions that have historically associated the practice of magic, occult traditions, and alternative conceptions of the divine, with a form of diabolic heresy. In this worldview, a person who engages in some, or all, of these practices, can be labeled 'a witch.'

The authors of TouchStone raise these issues in an undoubtedly subjective and impassioned fashion. As Pagan Witches they, and others in their community, have been negatively stereotyped and are also subject to the criminalization of their beliefs and practices under any form of witchcraft legislation. They are vehemently committed to participating in dialogue and finding a role in attempts to seek a solution to the injustices incurred through witchcraft accusations and violence.

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Damon Leff - A Pagan Witches Touchstone Witchcraft And Witch Hunts In South Africa

Power Animal Raven

RAVEN's medicine includes consciousness.

"RAVEN, SHARE WITH ME YOUR MAGICK.
I AM THE DARKNESS IN THE LIGHT,
THE LIGHT IN THE DARKNESS."

Raven carries magick from the dark void of the Crone (dark mother) to our realm. This void is where great knowledge awaits us. Thus, Raven has a great responsibility to the spirit realm. Those who have Raven medicine will also feel this responsibility and will tend to be those who share deeper knowledge – spiritual teachers, healers, priests, doctors, prophets.

Raven comes when you ask for love, light and healing. When Raven brings his medicine to you, he gives you a heightened awareness, sharper Perception and an expanded consciousness. With this new perception, you can look into the heart and soul of people, begin feeling what they feel. This strong empathy can be a burden.

With this refined perception comes a responsibility to use the Raven medicine wisely. Once could abuse it, using it for selfish, nefarious purposes. This is not the way to go. Use the clarity and Understanding that Raven gives you for good purposes. That is why Raven comes to you when you need night the most. He does not want you to turn to the darkness because it will eventually destroy you. As long as you use Raven's powerful medicine for the good of others, life will continue to flow smoothly for you as well.

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Power Animal Rabbit

RABBIT's Medicine includes humility, fear, guile.

"RABBIT, TEACH ME TO FACE MY FEARS.
LEND ME YOUR MEDICINE TO FREE MY MIND OF BOUNDARIES."

Rabbit's lesson to us is to not let fearful thoughts get the best of us. When we let a fear take our mind over, soon that fear will Manifest itself in reality. Rabbit people sometimes invite the thing they fear – disaster, tragedy, sickness – so that they can overcome the fear by finally facing it.

Sometimes Rabbit comes to us to tell us that when Things seem to be going nowhere, simply wait for life to get back into motion. Re-evaluate how you are going about things to eliminate the fears and obstacles that may be causing life to be slow and then let life flow again.

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Cat History

For thousands of years, cats have been regarded as mysterious creatures with Supernatural powers. These beliefs certainly did not disappear during the European witch-craze. The Witch Trials started in the 13th century. People began to believe that witches had the ability to turn into an animal, usually a hare or a cat, in order to transport themselves to a sabbat (a midnight meeting) presided over by the Devil. The idea of familiar spirits soon developed. These were imps or minor demons who took the form of any small animal, from a hedgehog to a toad. A familiar acted as an intermediary for the witch, carrying out her orders so that she wouldn't have to be at the scene of the crime when the evil deed was done. A witch's cat came to be called a "grimalkin". The Scottish goddess of witches was called "Mither o' the Mawkins", a mawkin or malkin being either a cat or a hare. Originally a gremalkin was a gray cat. Later the term came to refer to the "pussies" or "catkins" on a pussy willow, as well as to the witch's cat. * Some of the above info from John Richard Stephens, author of "The Enchanted Cat"

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5 Rune Magic Rituals Never Seen In Print Before

Book: 5 Rune Magic Rituals Never Seen In Print Before by Anonymous

Learn how to develop your own runic rituals updated to the 21st Century. RUNE-MAGIC allows you to develop your spiritual and psychic powers. With these new powers you can attract health-wealthhappiness into your life. Runes are an energy! As a Northern European you can now attract the virtues of your Viking ancestors into your daily life today. Strength (Rune UR) --- Courage (Rune Tyr) --- Victory (Rune Sig) --- Wisdom (Rune Os) and Individuality (Rune Is) They are very powerful Universal Energies of Creation. They reside in the infinite Quantum Ocean where time does not exist. There is no past present nor future. Only the NOW!

"The murmuring Runes of the Universe, the sacred symbols of Salvation of the Cosmos are deeply buried within ourselves, in our soul as inherited memories. They call, murmur and rush within us, and we could not get them outside of us by imitation, if they were not built into us since eternity. You will find on this page Rune Magic as practiced by Ragnar Storyteller. I am a Practicing Rune master using Rune Magic in my everyday life.

May the murmur of the Runes Call us to action.

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Shamanic Fellowship Ethics

We have our code of Ethics. It is neither lengthy nor overly restrictive. We do not include ancient taboos in this list, such as Mother-In-Law avoidance or the taboo against Fish, because they may not apply nowadays. If you wish to not eat fish or to avoid your Mother-In-Law for religious reasons, it is your prerogative. But it is not a requirement.

1.) If the action does not harm yourself, other people or intelligent beings, or Our Mother The Earth, you are free to do as you wish.
2.) To charge for healings, sweats or ceremonials is totally wrong and extremely offensive. Also, to charge excessively for teaching is equally offensive, but a modest fee over expenses is allowable. Your conscience is the best guide, that and the Will of the Deities.
3.) Magick should be limited only to Protection of Self and Loved Ones, and to healing and helping those in need, provided that permission is given by the patient and that help other than healing does not interfere with the Will of others. Magick that is used in a coercive (IE. Love spells) or destructive (harming or killing magick) way is patently wrong and is considered

Black Magick.

4.) Contact of spirits by any means other than Shamanic Journeying or the Vision Quest is very risky, and Possession is a real possibility. The practice of mediumship, or "channeling" has no place in the Lifeway, and exposes not only Self but others to danger.
5.) Permission must always be asked of the spirits of plants and/or animals before taking them for either sustenance or for medicine.
6.) One's visions and one's personal Ceremonies are one's own. Personal visions should not be spoken of, but shared visions are for all of the group.
7.) It is wrong to criticize another within the group or outside the group. Racism, sexism, xenophobia or general disrespect of others has no place in the Fellowship. Individual decisions about lifestyle and other ethical issues not covered here are an individual's own affair.

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Calling Your Power Animal

There are different names for this exercise in different cultures. It is a way for a person to get in touch with their animal aspects through dance. Keep in mind that a Guardian Spirit can appear in animal or human form.

Undertake this exercise in a quiet, half darkened room which is free from furniture that can hamper your movements. It is helpful if you have the use of one or two rattles, but these are not necessary.

There are two parts to this exercise, 1- The Starting Dance, and 2- Dancing your animal. In both dances, you loudly shake a rattle in each hand and dance in time to the rattle. In all dancing, you keep your eyes half closed. This allows you to cut down on the light and at the same time enables you to know where you are in the room.

The Starting Dance

Standing still and erect, face east and shake one rattle very rapidly four times. This is the signal that you are starting, ending or making an important transition in serious shamanistic work. Think of the rising Sun and the power it brings to all living things.

Still standing in place, start shaking one rattle at a steady pace of about 50 beats per second. Do this for about half a minute in each cardinal direction while thinking of the element or Power Animals of that direction. For example, you can think of an Eagle in the East, a Lion in the South, a Serpent or Dolphin in the West, and a Bull in the North. Move clockwise.

Return to the East and shake the rattle above your head at the same rate for about half a minute. Think of the sun, moon, starts and the entire universe above. Now shake the rattle towards the ground and think of the earth, our home and the gifts she gives to us.

Still facing the East, begin shaking both rattles at the same rate and dancing along with the beat as if you were jogging in place. In this starting dance, you are giving proof of your sincerity to the power animals wherever they may be, by making a sacrifice to them of your own energy in the form of dance. Dancing is a form of praying and evoking the sympathy of the Guardian Spirit.

Stop dancing and stand still. Shake one rattle four times to signal that you are about to make an important transition.

Start shaking your tattles loudly, but in a slow tempo of about 60 beats per minute. Start dancing around the room in time to the rattle. Move slowly and in a free form. Try to pick up the feeling of some kind of mammal, bird, fish, reptile or a combination of these. Once you feel the sense of Something, concentrate on it and slowly move your body in accordance with the creature. Be open to the Experience and emotion of the creature.

Don't hesitate to make noises or cries. By keeping your eyes half closed, you might be able to see the non-ordinary environment in which the animal is living. You may even be able to see the animal. Do this for about 5 minutes. Without pausing, shift to a higher state of rattle shaking and movement. Do this for about 4 minutes. Another shift to a still faster pace of rattle and body movements. Do this for about 4 minutes.

Stop dancing and mentally welcome the animal into your body. To do this, shake the rattle four times and draw it and the animal towards your solar plexes.

Face the East and shake the rattle four times, while standing still. This is the signal that your work has ended.

Once you have successfully gained your power animal, make it content enough to say with you. This is done through exercising your animal through dancing and singing songs of the animal.

Guardian animals usually only stay with a person for a few years, and then depart. So in the course of a life long shamanistic practice, a person will have a number of animals.

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Native American Tribe Unknown The Totem And His Or Her Partner

Book: Native American Tribe Unknown The Totem And His Or Her Partner by Al Selden Leif

A totem is any supposed entity that watches over or assists a group of people, such as a family, clan, or tribe. Totems support larger groups than the individual person. In kinship and descent, if the apical Ancestor of a clan is nonhuman, it is called a totem. Normally this belief is accompanied by a totemic myth.

Although the term is of Ojibwe origin in North America, totemistic beliefs are not limited to Native Americans. Similar totem-like beliefs have been historically Present in societies throughout much of the world, including Africa, Asia, Australia, Eastern Europe, Western Europe, and the Arctic polar region.

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