Witchcraft is Transgression

Witchcraft is transgression.

We are not “just like them”.  Though we may wear their clothes, to do so is a mask which must be discarded each day at the first opportunity lest we lose what we are.

We are the darkness.  We are the ecstasy.  We are the song in the night.  We exist to rend the veil between worlds.

Never forget: there is more to life than your mortgage.

Witchcraft is transgression.

The Roman Empire gave up the Old Gods and knelt before of the One.  The Greeks gave up the Mysteries in favor of the Savior.  The Norse abandoned traded their sacrifices in return for the keys to the Kingdom of God.

Do you honestly believe that the Mysteries lead to empire?  Do you honestly believe that the Old Gods will bless the empires of the One?

Take up arms against the oppressors, not against your neighbors.  There is no place for patriots among Pagans.  If you love your country, go back to Jesus.

Witchcraft is transgression.

Neither sex nor gender are cosmic principles.  Does a prokaryote have a penis?  Does a cactus have a cunt?

Your body is not your destiny.  You are not what your parents and their doctors told you that you must be.

Gender is a toolbox.  Build your identity with your bare hands.

Witchcraft is transgression.

Reject materialist values, not the material world.

Feast upon the bounty of the harvest and the hunt.  Sing your joy and scream your rage.  Dance for the sun and cry before the moon.  Love all that you can.  Fuck all that you will.

The dead envy the living for a reason.

Witchcraft is transgression.

Wage war against the Archons.  Wage war against the Machine.

We will survive by whatever means are necessary.

We must dance on the bones of the empire.

Assimilation is death.

Witchcraft is trasgression.

Apolitical Paganism Must End

At its inception in the first half of the 20th Century, modern neo-Pagan witchcraft was inherently political.  It was a new religion for a new age.  Disdaining the One God for a Goddess and her consort.  Challenging mainstream religion with (then new, albeit now discredited) interpretations of historical fact.  Giving religious authority to individual worshipers and, more frighting, to women.

In the 1960s, ’70s, and ’80s, Pagans of all stripes were closely allied with the environmental and animal rights movements.  Witchcraft traditions, in particular, were almost synonymous with feminism.  The Feri and Reclaiming traditions, just to name two, were political protest organizations as much as religious ones.

When I joined the movement in the mid 1990s that was still the case.  The Satanic Panic was “officially” over, but the echoes had not yet died down.  We were fighting for the right to serve openly in the military.  Every Pagan web page on the internet had a link to, or the full text of, Isaac Bonewits cult identification rubric, and/or a disclaimer addressing law enforcement, assuring them that we did not believe in Satan, curse anyone, or perform human or animal sacrifices.  A presidential hopeful (who went on to win) scored points with his base by condemning us as “not a real religion”.  There were an increasing number of people who resisted calling any of that “political”, but that didn’t change the reality that it was.

In the 1990s and 2000s, though, an underlying current of assimilationism made its way to the forefront.  I don’t know, exactly, what happened.  Perhaps, like we’ve seen in the Gay Rights movement over the last few years, those with the least to lose decided that they had won enough recognition that they are prepared to throw everyone else under the bus in order to keep it.  My own belief is that, in the wake of, first, the Satanic Panic, then the 9/11 attacks, fear and nationalism took over: “we’re just like everyone else” stopped being a strategically deployed shield, and became a goal.

People stopped looking quite so askance at Neo-Nazi Norse Pagans, and that – combined with the spikes in racism and sexism in mainstream society – backflowed into the Pagan mainstream like an overflowing sewer, reinforcing the underlying racism and swank pedestal sexism that had always been a part of the movement.  Explicitly nationalist (and often implicitly heterosexist white supremacist) reconstructionist Paganisms emerged in both Europe and the United States.

Now event organizers pride themselves on their political neutrality.  When Pagans discuss what they need to to to achieve greater “mainstream acceptance”, more than half will tell you that Paganism needs to keep out of politics.  When trans folx demand to be included in gendered rites, half the opposition is from pole who don’t want their religion politicized.  When others among us demand un-gendered spaces, or try to complicate gendered archetypes, we are accused of “overthinking things” or dismissed as having “an agenda”. When some of us point out that Native Americans have asked not to be counted among our number, have asked us to stop stealing their language, to stop aping their their rituals, to stop copying and selling their tools, we are accused of being too political.  When some of us speak up against police brutality, against war, against rape culture, we are shouted down as being too negative, too divisive, too political.

That doesn’t work.  Literally everything is political.

For Paganism to stay out of politics, it must become empty and meaningless.  And, even then, it’s still political: it’s become a product to be sold, a lifestyle to be aspired to, an aesthetic without ethics or ecstasy.

Politics is ethics in practice.  If our religion does not inform our ethics (and vice versa, for that matter), then it is nothing.

Paganism must be political.  Pagans must take public stances, as Pagans, on the issues of our day.  We must agitate.  We must argue.  We must take action.

 

Ritual Timing and the Risk of Preemptive Defeat

An act of magic does not begin only upon the release of the cone of power, the empowerment of the sigil, the charging of the talisman or spirit-aid.  An act of magic does not begin with the casting of the circle.  It does not even begin with the purifying bath before the ritual begins.  An act of magic begins the moment you set your will to an end, and echoes, still, after you achieve your result.

This is a thing that, I think, we all know, but which we all forget.

This is why, if you plan your rituals thoroughly or even just a few days in advance, you begin to see results before you have charged your sigils or talismans, or even finished arranging your correspondences.  I find that this is particularly common with multi-stage rituals, or when you’re doing magic for other people: frequently, Aradia’s mother will ask her to enchant for something, and then receive it while the offering candles are still burning.

Sometimes, you don’t even need to follow through with the ritual.  I think this is what a lot of people are talking about when they say they “manifested” something, but then get dodgy when you ask about their technique.  This is, interestingly, one the phenomena I have seen scare people away from magic in their earliest experiments.  (When my sister gave me back the magic books I had lent and bought her, she told me with wide-eyed terror about how, when she wanted things, “they just happened!”)

Conversely, when you are attempting something particularly difficult – an exorcism was the example that came up Gordon’s recent podcast interview with Jenny McCarthy – you can begin to encounter resistance as soon as you declare your intent.  Personally, I find this phenomenon most pervasive with my social justice magic: the apathy and depression which beset me when I begin to contemplate how best to undermine the structures of Archonic power; the mind-numbing blank, so much worse than normal writers block, which I struggle against when I attempt to work on my hypersigil novels; the reflexive planning-stage push-back I get from people who were down for the cause until the moment I announced I would actually take action.

I know a great number of magical people who rely too heavily on the first two of these three phenomena.  They are accustomed to the path opening for them effortlessly.  They mistake effective magic for destiny and, as a result, take every obstacle they do encounter as a cosmic DO NOT ENTER sign.  These are the same people who spend their lives wondering, “what am I supposed to do?” and flinch at the question, “what do I want?”

Linear time and causality are the meat and bread of historians, but they are illusions of mortal consciousness.  We are witches and sorcerers and magicians and priest/esses.  We are subject to illness and doomed to die, but in all other regards we disdain the limits of mortality.  The past pushes.  The future pulls.  Things outside of time – ourselves included – stir the pot.

Sometimes, of course, we do encounter DO NOT ENTER signs.  And sometimes we should even heed them.

But we are witches.  We are sorcerers.  We are wizards.  We are priests and priestesses and healers and mystics.  We are crossers of the hedge, climbers of the World Tree, explorers of the astral realms.  We are dabblers in forces forbidden to mortals.  We are possessors of knowledge others fear to face.

If we have any ambition at all, the obstacles we face become challenges which must be surmounted or circumnavigated.  We must set banquet tables for strange gods, even if we must then strangle them in their sleep.  We must slay or subdue or even seduce the dragons.

When you set out on a quest, the resistance you face is pro often of that you are going in the right direction.  Take solace in the stretches of easy, open road, and rest when you can.  And don’t take every challenge personally.  But remember that some of the obstacles arose in opposition to your intention; crush them and use the rubble as stepping stones.

And when you see a DO NOT ENTER sign on a side path, consider that it might be a challenge to be accepted.

Armed Venus

Armed Venus

“Armed Aphrodite”

A young woman stands bare chested, a cloth draped around her waist, a golden-colored apple in her left hand and a sword in her right.  From a Classically themed photoshoot with a friend from college, this image was inspired by a combination of art and myth.  The apple identifies the figure as Aphrodite; the sword is inspired by a spear-bearing statue of Aphrodite that I saw at the temple of Asclepious in Greece.

From a photo shoot about this time last year, this post somehow got lost in my drafts folder.  To see the rest of the series, or order prints, please check out my portfolio.

Ozark Mountain Nightmare and the Mundus Occultus

At the beginning of the month I released my second novella on Amazon:

ozard mountain nightmare-1

For sale on Amazon – Kindle only.

Megan has been coming out to the cabin every summer since Eric and Liz brought her and James with them on their family vacation after their sophomore year of high school.  Things have changed since then – Eric’s gotten married; James is now exclusively gay – but the tradition remains: the axis of peace and hope and, for lack of a better word, family around which her otherwise banal and depressing year revolves.  Angel comes with them, now, and every year James brings a different boy.  This year is no different,  at first.

An unseasonable cold hits the mountain as evening approaches, and a cold rain falls as the sun sets.  The wind sounds like someone screaming, and the lamps don’t illuminate the cabin like they should.  They manage to convince themselves it’s just their imaginations, at first — rain happens when you’re camping, right?   And James’ buddy Randal is just a religious nut who’s scared of storms.  Nevermind that the locals don’t go out alone after dark, or the number of tourists “lost” in the Ozarks every year.  The darkness can’t move outside the window.

What’s worse, though, the darkness, itself, moving?  Or something moving outside in the darkness?

Having released my second story set in that world, I am also releasing the logo, which you will also see at the top of my page to the right.  All my stories will be available at that link as they are released.

mundus occultus logo

The Mundus Occultus is my world of occult horror and supernatural mystery.  Unlike most of the genre, however, my stories are rooted as much in my life experience as a neo-Pagan witch as the conventions of the genre.  Along side all the werewolves and vampires and flesh-and-bone monsters, half the thigns we love, you will see magic that makes sense, refferences to books you’ve read, books you wish you’d written, and an insider’s perspective on how Pagans and magicians would live in such a world.  I also strive to defy the conventions of the genre in respect to the treatment of queers, women, and people of color.  This is not a world with hero cops or innocent white boys.  The world may not be saved.  That may not be a bad thing.

What is the Work?

Again again again I come back to this question.

What is the work?

Simple question, on the face of it.  So many dangerous non-answers.

I ran into an old friend over the weekend.  She said some things to me that made me want to scream.

“It sounds like you’re exactly where you need to be,” she said.  Then ahw proceded to tell me what I needed to do instead of what I’m doing now: find a new home festival, if Heartland has become all work; go to other festivals to see how they do things (how are those two not murually exclusive?).  I asked her how her life was going, and she changed the subject.

Running into D struck me as an omen of sorts.  There’s a conversation we get stuck in every time we talk about life: “I don’t know what I’m supposed to be doing,” she’ll say to me; I’ll respond, “What do you want?”  We didn’t actually have that conversation this time — or perhaps we did, obliquely and by inversion — but I couldn’t not think on it.

Since the end of the Ceremonial Experiment and the decomissioning of the Sunrise Temple, I have been spiritually adrift.  My magical practice has ammounted to repeating the Experiment in miniature —  powering through RO’s Seven Spheres when it came out last year; attempting to code-switch planetary conjuration into the language of Witchcraft at the beginning of this year.  My spiritual practice has consisted solely of orchestrating the rituals for Heartland Pagan Festival — playing priest to the community, a role to which I have long aspired, but somehow to the exclusion of my personal spiritual pursuits.

I keep coming back to the same to questions.  Where do I go from here?  What is the next phase of the work?  The blog has suffered for it even more than my life.  Existential angst is not the writing mode that I do best.

I have been seeking teachers again.  But there are a number of reasons that so many of the books on magic are exclusively 100-level beyond the obvious American (and, perhaps, to a lesser degree Anglophone) prefference for shallow knowleged.  At a certain point you must cross the line from the techniques of magic into the experience of the Mysteries.

I have found some inspiration in the recent works of Gordon White and Peter Grey.  But Peter Grey, however brilliant his writing, is too much the cishet fuckboy: for every brilliant illumination he provides, there is an overlong passage of literary masturbation wherein he gets so caught up in his own language that he forgets his point, on the one hand, and some casually awful straight man bullshit on the other.  And Gordon White, for all his Chaote brilliance and animist awakening, is too comfortable with the lingering structures of empire and his emphasis on ancestors is a place that I have not yet been able to follow.

And there, of course, obvious directions that I could go from here.

Going back to basics (again) would probably serve me well.  Struggling to meditate means you need to meditate more, right?

Leaving my body was my greatest aspiration when I fist began practicing magic.  I never quite got the hand of “astral projection” techniques, but I am unconvinced that the shamanic visionary techniques I did, once, excell at were taking me to a fundamentally different place.  And yet… I have let htat practice slip.

I have a small cadre of familiar spirits accumulated throughout my visionary and ceremonial practices, all of whom probably have something to teach me if only I were talking to them.

 

I have a collection of masks, maked in frantic, mantic fever, each of which has some purupose that I have not yet unlocked, and which is probably more subtle and potent that the production of occult art.

I have drawn Powers and spirits into the bodies of others, almost too casually, but I have only experienced trance-possession, myself, and handfull of times: once Death, once my Natal Demon, twice a Sun God, all by the aid of masks, and, most recently, the Nine Muses followed by Typhoeus as a part of the Air and Water rituals this year’s festival.  And yet, it was long considered the defining feature of moder neo-Pagan witchcraft.

There are gods and powers I have encountered in my practice whose interest in me I never managed ot understand.  The Intelligences of the Moon.  The Witchmother and Witchfather — the latter possibly Lucifer, the latter whom I never idenitified.  The Queen of the Deap Water.  Certain Solar powers.  Rhea Cybele.

And Dionysus, who has shown me small favors yet always remained aloof.

A clever reader, of course, sees not an overabundance of options, among which one cannot chose, but rather an escalating programme that I should be pursuing.

And yet … the dillema remains.  How do you meditate when panic rises every time you try to still your mind?

This is the work.

 

Producing a Lexicon of Queer Witchcraft

This post was originally written several years ago, while I was still in the Sunrise Temple.  For some reason I can’t recall – possibly because it didn’t tie in neatly with the Ceremonial Experiment – I decided to post it exclusively to my Tumblr.  I repost it here, now, because I was looking to link to it as I was drafting my response to the Ruth Barrett issue and was irate that I couldn’t find it.  It was, probably, my most popular Tumblr post, and I think that the discussion is still relevant, and I am still struggling to think clearly in the wake of post-festival and post-tragedy collapse.  The below post has been slightly edited for spelling and grammar.

This is a thing that has been on my mind for a while, and I’m going to float it here before I begin drafting a larger post for the main blog.

I know for a fact that I am not the only genderqueer witch who doesn’t fit comfortably under the trans umbrella.  I strongly suspect that many like me share my struggle to find language to describe their experiences.  The one word I know that comes close to describing the way in which my spirituality and gender identity intermix–Two-spirit–is not mine to use.  Being a Classicist, though, I have access to two whole lexicons from which to less problematically adopt words:  Attic Greek and Classical Latin.

Let me, therefore, propose a word for those of us whose spiritual genders embrace a combination of masculinity and femininity: digenes, from διγενής.  Literally, it renders as “two kind”, but is more commonly taken to mean “of dual or ambiguous nature”.  For those who wish to explicitly embrace a broader spectrum, the neologism polygenes (πολυγενής) can be coined: many-natured.  If you don’t like genes, phusis can be used: diphues (διφυής) or polyphues (πολυφυής): literally two- or many- natured.  Digenes is historically testified to describe Dionysus (citation pending), and diphues to describe Eros in the Orphic Hymn.

So: the proposal:

digenes, diphues, polygenes, and polyphues

Attic/Koine Greek borrow-words and neologisms to describe the experience of genderqueer spirituality for those of us whose traditions do not come equipped with such words.

Death and Violence

I spent the last two months lost in the woods.  Tragically, while true, this is not a literal statement.  I lost the entirety of April and May to preparing for and putting on the Heartland Pagan Festival.  In those months, I did not engage with social media except to shout into the void.  Since I have come back from festival, and started checking in, I have found a number of clusterfucks waiting for me, and I have struggled with how to engage with them.

And then the last week happened.  Yesterday morning, I struggled to write something relevant about Ruth Barrett, her heinous anthology, her history, and Cherry Hill Seminary’s inadequate response.  This morning I struggle to address the violence in Orlando, and the routine, inadequate, responses to it. There are things I want to say.  There are things that might be useful to say.  I’m not sure how much overlap there is between those things.

I am not the only one who predicted this attack (or, rather, something like it) in the hours after last year’s supreme court ruling by which marriage equality was made national law.  I must admit that that I, at least, expected it to come much, much sooner.  Instead there was the long litany of murdered transwomen, mostly women of color, which grew steadily day by day.

Watching people blame “radical Islam” for the Orlando attack, when I have spent my entire life listening to mainstream Christians advocate similar violence, is sickening.  I remember the mainstream gay bashing of the 1990s.  I remember when, in the 1990s and 2000s, ultimately 4/5ths of US states decided that the federal ban on same-sex marriage was insufficient and passed state laws and constitutional amendments to the same effect.  And I know my history.  This shit isn’t new, and it’s not Islam.  Or, not just Islam. Nor was Orlando the only attack this week, just the most successful.  There was also the Target bathroom bombing in Evanston, IL, and the shooter arrested on the way to the Los Angeles Pride Parade.  And probably a half-dozen more I haven’t heard about yet.

Meanwhile, I watch the slow rise of pro-gun and anti-queer paganism, and wonder how much longer it will be before I’m staring down a barrel at festival. There was more casual homophobia among Pagans in the 1990s, but I don’t remember people fighting this hard to kick us out.  I do remember Heathenry rejecting the Pagan identity as a whole precisely because the larger movement was, among other things, more accepting of queers than they wanted to be. (Which is why I was so surprised and suspicious when people I knew started getting involved with the Norse gods.)  That Cherry Hill Seminary would continue to employ Ruth Barrett after her repeated attacks on the transgender community, culminating in her TERF anthology project, tells me that her views are actually becoming more mainstream in the pagan community as a whole, despite being pushed to the margins of the festival circuit.

Paganism is not immune to the over culture: as queer rights progress, those who oppose us will continue to become more violent. And telling us to “embrace our own second amendment rights” in self-defense is basically telling us to violently secede, because there is no place in society for us.

Don’t look to me for a conclusion, here.  Now is not the time to ask me about solutions, either.  I am angry and afraid, and the only paths that I can see from here are defensive separatism or answering violence with violence, neither of which, statistically, pan out well for us in the end.

The one thing I am absolutely certain of is that assimilation is worse than death, and I will not no more conform to the heterosexist dualism of my fellow Pagans than to the white supremacist cishet patriarchy and materialist nihilism of mainstream American culture.  I will not give up the magic.  I will not give up the ecstasies.  I will not conform to the prescribed roles for my sex, gender, or class.

I am a witch.  The war is on, but I will not submit to a fair fight.

HPF 2016: Skidding In Home

A week ago yesterday, at almost exactly midnight (and about twelve hours after we had intended), Aradia and I disappeared into the woods for the thirty-first Heartland Pagan Festival.  Last night, just an hour short of a full week away, we pulled back into our driveway.

Last year, I found myself spearheading the ritual crew for the thirtieth anniversary extravaganza.  It was one of the hardest things I’d ever done, but it was an amazing experience.  Then some cruel bastards decided that I should be in charge: first they put me in the chair of my committee; then, when someone stepped down, I let them put me on the Board of Directors.

A year as ritual crew lead did not prepare me in any way, shape, or form for the amount of work I found waiting for me as Chair of the Sacred Experience Committee.  The decision to put on four workshops (three of which were interconnected and had to happen the same day) didn’t help.  And it turns out that coordinating with guest speakers to participate in the main rituals is hard.  And where the FUCK did all the Heartland drummers go?  (Seriously, you used to trip over at least two drum circles on the way to any given port-o-john; now I struggle to recruit three drummers for ritual.)  Oh, and that whole near-miss-with-the-tornado thing?  Yeah…. that happened.

I’m still processing.  There was a lot of really good stuff that happened.  There was some really shitting stuff that happened.  There was just a whole lot of STUFF that happened. And the weather.  Did I mention the tornado?  I’ll be processing all week.

And if you’re in St.Louis this coming weekend, you should come process it with me, possibly over beers or coffee, because I’ll be wearing my PR hat and schilling for the festival at St. Louis Pagan Picnic.  And, speaking of Public Relations, if you were there at the festival with me, please fill out our post-festival survey!  The survey is anonymous, and you will have the chance to enter for a free pass to next year’s festival!

Beltane Epiphany

beltane-1

Aradia and I celebrated Beltane this year with a brief but much-needed retreat to Camp Gaea at the beginning of last week.  Our ritual was small and private: the ritual burning of the leftovers of our magical practice since Samhain — sigil sketches, expired maeteria, and the like — and the detritus of the job I was let go from at the beginning of the year.  There was a great deal more of the latter than the former — despite the planetary witchcraft experiment, which has yielded largely negative results, the majority of our magical energy over the last year has gone toward the coming festival — and I believe that I got a great deal more out of our ritual than she.

That night and in the morning, I was struck by an epiphany of sorts.   It came to me in the form of one of the first lines I wrote for the Earth Ritual, with which we  will open HPF 2016: “We are of the Earth, upon earth, and, in the end, below the Earth.”

Two nights later, when I performed the Stele of Jeu for the Dark Moon — my first return to that ritual in many months — the power came, as usual, but to little effect.  Previously, when I have performed the Headless Rite, the power has rushed out into my Kingdom, opening fissures in the landscape of my life even as it filled others.  This time, however, it merely rippled out over a smooth plane, affecting nothing except perhaps to burnish the already polished surface.

For three solid years in the Sunrise Temple, and more haphazardly since coming back to Kansas City, I devoted myself to courting the spirits of the Upper Worlds — spirits of the stars and planets, of the Heavens Above.  When I tried to bring my practice back to the home-place of Witchcraft, I tried to do it incrementally.  My first forays back into witchcraft merely changed the means by which I sought those starry powers, re-callibrating my rites into things that would make sense to witches who, eclectic though they may be, had never dabbled in the Legemeton or the Golden Dawn.  I didn’t want to just abandon all that I had learned.  I wanted to, somehow, bring back the wisdom and the power I had learned among the stars.

This, I believe now, was precisely backwards.  Someday, I will write my book on planetary witchcraft.  But first I must make myself, again a witch, rather than the sorcerer I have become.

What I need to do now is resume my former devotion to the gods and powers . This will, of course, almost certainly prove to be a false dichotomy in the end. But I must follow the path where I see it.