Online Course: Holiday Magic

HlidaMagcEnjoy the holidays, Pagan style. To make your season happy, abundant, safe, sacred, sane, and magical, this course has five powerful aspects. You receive:

WhtSnoflkOne) Weekly lessons. Each lesson is a digital Book of Shadows entry (PDF), ornamented by my seasonal shamanic art, which makes the Book of Shadows a cherished tradition in the years ahead.

I boiled lessons down to their essence, so they tend to be easy and accessible. They include:

* simple quick spells, prayers, and affirmations, to nourish, energize, and inspire you during the holidays.

* fun holiday crafts and decorations, Pagan-style. Use common household items to make enchanted seasonal decor: charms for just about anything you might wish. Children enjoy these crafts. Also discover how typical American holiday decorations can be used in spellwork.

* Special rituals: experience the Winter Goddess’ sacred realm. Center into wholeness and joy. Enjoy the season’s spiritual beauty. Rites include a star-drenched Faerie Solstice celebration.

* Lots of material to choose from. Pick what you want to use this year and enjoy the rest for many years to come. The course includes powerful Fey-touched material I’ve not published till now.

Instead of your having to search online for fun or meaningful activities, I’ll deliver them to you. Enjoy unique material not available elsewhere. (And this course is a way better use of computer time than social media overdosing or too much digital window-shopping.)

PnkSnoflkTwo) Magical decor: eight digital full-color amulets—my original Pagan art—for harmony, success, and more. Print and cut out to hang on your Yule tree or elsewhere in your home. Four of the amulets’ designs are suitable to display all four seasons, for yearlong blessings.

WhtSnoflkThree) Six audio recordings made especially for this course. Hearing spoken word can be enchanting, and a way you and I can be in sacred space together. So I recite excerpts of the weekly lessons. One recording will be part of the Yule ritual.

PnkSnoflkFour) I’m available by phone for up to 45 minutes. If you have questions about the material, need support because your commitment to doing the lessons falters, want to further explore a particularly tantalizing part of the curriculum, or have other concerns, feel free to phone.

You can divide the 45 minutes into two or three conversations. Conversations must occur during the span of the course or within a month after.

WhtSnoflkFive) Exclusive offer: I’m giving a five-day direct spiritual transmission during Solstice week. Cost for individuals not enrolled in this class is $100. You can receive the transmission for $40—less than half price. This Yule blessing heals inner blocks that sabotage your happiness, is a spiritually rejuvenation, and helps center you into what’s truly important to you. These benefits can last for months, if not years.

StarSwirl3November is a turning point in the Pagan calendar. The course starts November 3, with your first lesson. You receive one lesson a week by email for 11 weeks. That will bring us halfway into January.

Post-Solstice lessons provide spells for a great 2018. You also learn how to work with mystical energies that occur in the weeks immediately after Solstice. Years ago, I noticed those energies and spent goodly hours developing related shamanic modalities for significant self-empowerment. Most of the post-Solstice material has remained unpublished till now.

If an unexpected event makes me unable to send one week’s planned material, I’ll extend the course an extra week.

Tuition is $250. Scroll down to pay securely with PayPal:

Enter your phone number. In the drop down menu, you can choose to receive the Yule spiritual transmission.


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No experience needed. But even advanced practitioners will enjoy this. If you need more info, or want to discuss scholarship, trade, or payment plan, call 814-337-2490. No refunds. My online courses aren’t transcriptions of oral tradition lessons. I teach oral tradition by phone. The online courses are special unto themselves—magic tailored to be spectacularly useful, exciting, effective, and safe when learned online.

You’re a Blessing

You’re a Blessing, Just as You Are

Meditating in preparation for a Faerie shamanism class I was going to teach in a few minutes, I affirmed three things I’d like to share with you. They’re useful in all areas of life, not just when teaching. For context, I’ll show how they relate to teaching first, then discuss how they affect everything else.
BlessingsSm1) Instead of thinking I should hide my oh-too-human faults, it is so important just to be myself when I teach. if I pretend to be someone not riddled with faults, then the foremost lesson I’m delivering is the pretense of perfection. That is a destructive lesson, indeed!

2) Though I’m known for creating innovative shamanic modalities that radically change people’s lives for the better, what has just as much value to my students is me being comfortable in my own skin. The nature of our presence conveys as much as any of our words or methodologies will. Feeling at home in myself conveys the vital messages of self-acceptance and self-love. Those messages are core to inner transformation, happiness, and success. The three reminders in this post focus on us not trying to be “someone else” in order to be “worthwhile.”

3) In that vein, I need to trust my light. You see, even when people think their lights have been dimmed, I still see them shining brightly. I assume the same must be true of me. So, when teaching, I try to relax and trust that my light shines whether I notice it or not. One of my responsibilities as a shamanic teacher is to affirm the light in all of us. I can only do that job if I’m trusting my own light.

Whatever lesson I have planned, it is driven home if I’m at home in my own skin, trust that my light is shining, and do not hide my faults.

And so it goes in the rest of life: when one forsakes pretenses of perfection, trusts that one’s light is shining, and is at home in oneself, one bestows more blessings than all the words and ceremonies ever could. So mote it be!

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Pagan Trends, Absolute Truths, and Trusting Yourself

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Trends change rapidly in the Pagan community. We often see “an indisputable fact” ricochet to its exact opposite within years. These “truths” cause immense discord. How can we navigate these treacherous waters without disavowing our own personal wisdoms? We all find our way of doing it. If I share mine, perhaps that might make finding yours easier.

So, a story:

Way back when, most American Pagans insisted traditional craft was nonexistent. People became downright nasty in their disdainful insistence there is no traditional witchcraft. Nowadays, many Pagans discuss traditional craft, what it is, how to do it, and where to learn it.

The party line back then was that anyone who claimed a traditional craft lineage was a liar. The person in question might be completely discredited.

To the best of my understanding back then: a big name Pagan dishonestly validated the material he taught by saying he’d gotten it from his grandmother, a traditional witch, but he lied about her being a witch.

People just decided, if he was lying, everybody else must be. Good grief!

Ok, let me continue this tale by adding how it affected me personally:

I was raised in a longstanding European-based shamanic family tradition. This was hardly a secret to some of the Pagans I knew. But, in case it’s useful context for the rest of my story, I didn’t have a best selling book yet, so the number of people who knew anything about me were far far fewer than later became the case.

You can imagine, amidst all the vitriol and possibility of being totally discredited, I was thoughtful about when to mention my traditional witchery to a Pagan. I wanted to avoid the near certainty of being branded liar in the larger Pagan community.

Close friends knew my family background, and I’d tell others when it was important. In fact, when the bestseller did come out, its back cover mentioned my mom was a Sicilian witch. To do otherwise would’ve insulted her and all my witch ancestors. But I also used discretion. For example, skirting my family history in casual conversation.

What I’m saying is: navigating the dangerous seas of trending “absolute truths” was challenging—for one thing, it can be frightening to buck popular opinion—but I found ways to maintain integrity while also guarding my emotional equilibrium. We can keeps our spirits whole. Here are two navigation skills that worked for me:

One is knowing it is vital to trust your own beliefs and respect the value of your own experiences, despite people who try to hit you over the head with trends to make you feel ignorant or otherwise not as “authentic” a Pagan as they are.

The second navigation skill is discretion. I want to practice discretion about whether to say something.

Nowadays, most people use the word discretion to mean holding silence. But discretion can also mean wisely considering the best course of action, judging each situation according to its specific circumstances. I’m using the latter definition here. So, in terms of our topic, discretion might lead one to speak—to good purpose—or to remain appropriately mum.

It’s vital to speak up for your beliefs when there’s good reason. Losing self-respect does not constitute successful navigation of treacherous waters.

As to choosing silence, let’s start with the example of avoiding arguments with people who aren’t going to listen.

Back when mentioning a family tradition might completely discredit you with many people, I was at a dinner party where someone who was constantly on power trips declared, in a high and mighty tone, that as a scholar she was devoted to naysaying the possibility of a family tradition. She did not know I came from one. I didn’t tell her. (A friend in the know did surreptitiously wink at me. That was lovely support.)

Most people who jump on trending absolutes will neither listen nor engage in a courteous, informative exchange of ideas, because they’ll rush to prop up wobbly egos with pseudo-knowledge. They’ll just try to browbeat you into feeling you’re wrong, though that may not be their conscious motivation, bless them. Wasting your time in a verbal entanglement amounts to letting someone’s pseudo-truth get the better of you. Your time is sacred.

Yet if she had been honestly interested, and merely misinformed about whether traditional witchcraft existed, I might have discussed my family.

Important aside: Though I avoided an argument at the dinner party, I admit my record’s not perfect with that sort of thing. Luckily, seeing how it depleted and upset me helps me not repeat the mistake any more. A hard won lesson, but one that frees me from other people’s opinionated insistences.

This blog is long but the following feels vital. Another example of discretion and silence:

(Please note, I’m going to use traditional witchery as an example in this essay again. That’s a coincidence. The examples have no relation. So don’t think you need to connect the dots between examples.)

More than once, a segment of the Pagan community inflated their position to one of dominance by stating “superior” pseudo-truths, and I could have deflated their posturing by disclosing a bit of traditional witchcraft’s sacred lore.

I stayed mute about the lore. I was blessed to have received it, so would not disclose it merely to prove a point to people who would not have viewed it as precious information but who would have pawed it.

They’d have greedily grabbed at it as mere words—exploited it as verbal fodder they could parrot to appear in-the-know and first string. (Heh, at least I got to feel smug about keeping my mouth shut. … Ok, I admit, feeling superior wasn’t good for me.)

Had I said anything authentic, nobody would have cared. The agenda on their table was to show how important and “wise” you were. That was not an agenda I wanted to be part of, even though telling them traditional material would’ve moved me to the top of the food chain. But climbing up would have actually, as the old expression goes, dragged me down to their level. … Goddess, I was tempted anyway. … Maybe smugness about my silence was my solace.

My story about being silent is relevant to discretion stopping fake truths from derailing your personal hard-won beliefs, in the following ways:

Opening my mouth would have been my ego reacting to theirs, as well as meeting their attempt to move up in a hierarchy with a similar attempt of my own. Both of those would have betrayed my personal belief in not living in ego or falling prey to power struggles.

It also would have wasted my time and life force, instead of me going about my merry business, living happily according to my own ecstatic truths.

Responding to someone’s power play with one of our own can be incredibly tempting, but also incredibly damaging to ourselves. Ego-driven magic and power-hungry grabs put someone on the slippery slope of chasing chimera more and more, less and less living joyously in the beautiful world the Goddess created for us.

Had I shared the lore for the purposes of my ego, I also would have debased that material. Reduced to mere words in order to feed my ego, the power of that beautiful material would’ve been lost to me, crumbled into dust like Faerie gold.

There’s one more way someone’s pseudo-truth would’ve gotten the better of me if I’d blabbed sacred knowledge for the sake of ego and dominance. I would’ve betrayed my following personal truth: I hold my religion sacred by only using it for honorable purposes. To do otherwise, I would truly have failed navigating the rocky seas of community-enforced pseudo-truths and sunk to the depths.

When magic and spirituality become tools to create unhealthy hierarchy—aka dominate others—they go sour. So does the spirit of the practitioner in question. His soiled shamanic path is handed down to his students, its very essence feeding their worst aspects, perhaps subtly but thoroughly. A nightmare for the community.

When magic and spirituality remain tools to serve, in respect for our differences, those tools become more powerful and capable. So do our spirits. Free of contentious opinions and excess verbiage, our innate magic fills each day, often silently. We become blessed by—and a blessing for—community.

I hope some of my above opinions are useful to you.

I teach traditional craft. My Gods bless me with wise students: They are wise in so many ways, but one is that we all respect each other. Honoring our differing views as assets allows each of us to uniquely contribute to the group’s magic and well-being. This in turn allows each of us to benefit from all the participants’ strengths.

If you’d like to join us, I teach mostly via group phone calls—aka teleseminars. Subscribe to my free newsletter, which tells you about upcoming classes: http://www.well.com/user/zthirdrd/InfoForm.htm

Have a magical day.

Traditional Witchcraft, Spirituality, and Ethics

FDG2016TphatCurrently, it is a prevalent opinion among Pagans that traditional witchcraft was strictly magical, lacking theology or moral aspects. While I can respect that theory, it is not congruent with my own experiences. I suspect whether traditional witchery had sacred or ethical aspects varied by locale or by family tradition.

I never argue with anybody’s experience, only their theory. Theory is ever-changing. I’d never want to invalidate anyone’s experience, including my own. I’ll share mine below.

My experiences lead to conclusions that differ from the aforementioned current popular Pagan position. I hope to add to the Pagan dialogue on the topic, and provide support for those who, like me, have an unpopular point of view.

Growing up in a family tradition, I learned magic and a mystical worldview con leche. Therefore magic and mysticism were a given, as much a part of life as the air I was breathing. In the process, a religious and ethical worldview was deeply ingrained in my cells.

Note I say “my cells,” not “my brain.” It took my entire childhood and adolescence to imbibe the tradition’s basics, because cellular lessons take time.

The understandings of the tradition were so deeply imbedded in our home life that much of the family tradition was taken for granted, not out and out spoken, but more implied and lived. This includes the theist or moral aspects.

In fact, calling it an understanding in the above paragraph is somewhat of a misnomer. It is not so much an understanding as a way of being.

In any case, a lifestyle with many of its important aspects being subtle or unspoken seems an earmark of many traditional witches I have met.

When I got older, I saw that this subtlety sometimes causes people who were viewing the family tradition from the outside to not see the tradition’s deep religious and ethical roots, only the more overt—and perhaps less core—trappings. When I participated in family traditions in Europe, I usually found deep religious and ethical roots in them.

Observers are not engaged in the family culture. They are standing outside it, watching. Only by being part of a shamanic family culture over a long period of time can one can really understand the culture. The notion that to watch something is to fully understand it is a fairly current concept of scholarship. As I said above, learning the traditional witchcraft of my family required an experiential, long term lesson.

It has become almost de rigeur to insist traditional craft never had sacred or principled aspects. This makes it important to me to write this post about my family tradition, because I feel I’m speaking up for my Gods, for my witch ancestors, and for others who feel as I do.

I do not like it when a theory ceases to be a theory and becomes a mandated belief—in other words, when someone is mouthing somebody else’s words to, consciously or not, invalidate other seekers. Unfortunately, the concept that traditional witchcraft had neither ethical nor theological base has become yet another Pagan rote declaration, usually said—or written—in an intimidating tone of I-know-better-than-you-so-whatever-you-think-is-stupid.

I can admire people who authentically believe other than I do. An informed and friendly exchange of ideas about traditional craft, spirituality, and ethics could be a lovely thing. Healthy debate is a wonderfully educational process for everyone involved. A supportive, respectful, and thoughtful exchange of ideas can do wonders.

But debate is not the same as trying to legitimize and define one’s path by invalidating someone else’s. That hurtfully invalidates a lot of newbies who already feel insecure about their belief system. This can crush a newcomer’s spirit.

Coming to our community, hoping to finally find fellowship, but instead encountering someone just as invalidating as mainstream society, can be doubly heartbreaking, because they thought they had finally entered a safe space. So they often never participate in our community again, and end up without support in their Pagan explorations.

People who need to squash others in order to validate their own power have less power than they think, and more mere bluster than they realize.

Thus, I felt impelled to write this post to support invalidated Pagans.

A last thought on traditional witches and ethics: perhaps in some cases, a lack of morality had less to do with any tradition and more to do with human nature. Some people just take anything, even that which is moral and sacred to begin with, strip it of those roots, and use it for their own selfish—or even evil—goals.

I hope this post is a useful contribution to Pagan dialogue about traditional craft.

If you want experiential lessons in traditional craft, I teach The Third Road, a tradition I channel, informed by the magic of my ancestors and my mom. (Channeling teachings is part of traditional craft.) I teach mostly via group phone calls—aka teleseminars. Here’s the link to subscribe to my newsletter, which tells you about upcoming classes: http://www.well.com/user/zthirdrd/InfoForm.htm

Bless you.

The Next Lesson

The Next Lesson
Feb, 2012
I needed to inject some humor into a rough day, so it seemed a good time to share this allegory I wrote last year . . . Me, a trickster? Naw! :-)

A spiritual teacher had three students she taught for many years. After they finished this vigorous training, one went to a dance class. He found enlightenment in that first dance class, and thought, “Ah, this is much better than what I received from my spiritual teacher, this is the real thing.” Another of the three students started a garden. In that greenery she found God, within only a few days. She thought, “Wow, look how quickly Nature brought me to God. All those years with my spiritual teacher could not do that.” The third of the three seekers became a wealthy banker, and donated millions of dollars to alleviate homelessness. Years of serving this way was his path to enlightenment, because when we do service, God enters us to live within.

The teacher, upon hearing about her students, thought, “Yes, good, my lessons worked.”

FDG2013JCrop

Francesca, 2013

Then she did what she had done every day she had trained the three of them, though they had not known it: She walked out into her garden and danced with God, who lived there, in her garden, as well as in her spirit and heart and hearth. As always when they danced, trees in her garden grew money. People threatened by homelessness, or who already suffered from it, came from miles around, because they could pick that money at will, to pay for shelter and whatever else was needed to escape tragedy.

After the dance, the teacher said to God, “Now, I hope those three students are smart enough to come back to me for the next lesson.”