Old World Witchcraft: Ancient Ways for Modern Days, by Raven Grimassi
Weiser Books, 9781578635054, 272 pp. 2011
Raven Grimassi is a name familiar to those of us who have been reading books on Wicca and witchcraft for a number of years as to date he has authored 14 of them. His background is varied and extensive, running the gamut from Rosicrucian studies and kabbalah and various forms of “traditional” witchcraft. This background allows him to approach the subject from a variety of perspectives.
In Old World Witchcraft Grimassi is presenting his take on the argument that witchcraft is a survival of an ancient pre-Christian religion. One thing I am sure of is that this book has the potential to polarize the community because of Grimassi’s emphasis on the Goddess as the primary deity of early witches, with the God perceived as an invisible presence. This is not the only sacred cow he goes after, although I must emphasize that this is not a malicious attack, but merely an attempt to show how the Christian concept of witches and witchcraft coloured the perceptions of everyone — including both medieval and modern-day witches. Continue reading
A pilgrimage is a journey to a sacred site. It can demonstrate the depth of your devotion, be it to your deity, your community or to yourself and your practice. It is a key feature in many religions, such as Islam, which mandates that everyone of able body conduct a pilgrimage to Mecca.
In this technological age, there are few places that cannot be reached in relative ease and comfort. For a pilgrimage, however, the journey is as important as the destination. Continue reading
Let’s get something straight. Thelema is most certainly satanic, but it is not in any way, whatsoever, Satanism. Now, I am sure many reading this statement will ask, what’s the difference? The answer lies in the role Satan plays. Continue reading
“No spiritual development begins without that person having a mystical experience,” claimed my friend Hans in recent conversation. We had been discussing mysticism and he made a few points that made me pause. He continued, “Mystical experience connects a person to the higher states of being. Without this, no one make any serious progress on the spiritual path.” I thought this was a rather provocative statement and asked him to clarify. He said that only once someone has tasted the ultimate can they really begin to direct themselves and their actions towards it. Until then it is like trying to create a trail with no guide or point of reference in sight.
I must admit I was taken aback by such a frank assertion, one he was quite adamant was universal. Additionally, I take seriously Aleister Crowley’s warning about the ways mysticism can delude a person and have thus always been suspicious of it. I pointed out how Crowley noted that mysticism was all subjective and lacked any kind of objectivity. Hans countered that this is wrong and that all true mysticism connects to a universal higher reality to which all humans share access. Humans, he claimed, were “wired” for these mystical states. He then pointed to all the great religions and mystics and said they all went up different paths to the same mountain peak.
I asked then, why did each of these mystics have such different responses to the same experience. Why did Jesus appear as the sole son of God after his time in the desert while the Buddha, Mohammed, Theresa Avilla, and so many others had different responses? Continue reading
The Path of Druidry: Walking the Ancient Green Way, by Penny Billington
Llewellyn Worldwide, 978-0-7387-2346-4, 384 pp, 2011
When dealing with the topic of Druidry there are inherent dangers. One can present a scholarly look at the few remaining historical references to the Druids and the speculation which has raged around them, one can present romanticized imaginings and call them “ancient secrets passed down in an unbroken succession through the ages”; or one can simply say “Here is what we know and this is how we relate to it in a vastly different world.” The latter is the method I personally prefer, it allows one to start from a solid base and then modify as required by the needs of the 21st century.
The approach to Druidry which Billington espouses is that of a living, evolving religion, and that seems eminently reasonable and practical to me. It is one which will allow the individual to discover the truths which work for them, while still providing a base of knowledge which will be acceptable to many others who follow a similar path. Each individual, ultimately, follows a unique path and has a unique perspective on religion and the religious experiences encountered along that path. Continue reading