New video now up! Complete with bluebells!
Most people in Modern Paganism have heard of the Witch’s Pyramid, sometimes known as the Magician’s Manifesto. In this, there are four goals for a person to achieve their own power, which are: to know, to dare, to will, and to keep silent. I’m discussing each of these one by one in my podcast series, but I’d like to take a closer look at the adage: to keep silent.
Many say that this maxim was used in order to protect witches from “outing” each other during the witch trials and persecution of the Middle Ages. I’m not sure if this quote dates that far back, in all honesty. However, that’s beside the point of this article. There are some beneficial ways that the motto can be used, and also a lot of detrimental ways.
A good point: it teaches people to shut up and listen. You can’t really listen if you aren’t quiet. It also teaches us that words do have power. We need to use our words responsibly, especially in this age of social media and the abuse of people through the anonymity of the internet. A Witch’s word is said to hold power too – lies and half-truths undermine a Witch’s power (this applies to all people, in my opinion). Words can heal or destroy.
Being silent also helps us to see the bigger picture. When we step outside of our ego and its chattering, we begin to hear the stories of others and see the grander scheme of things. We all have egos, and we need to learn to work with them in order to not be ruled by them. When we are ruled by our egos, we aren’t living intentionally: we are instead living reactionary lives.
Being silent is also helpful in teaching us to be alone. With so many gadgets to hand to distract us from ourselves, we’ve forgotten how to be alone, how to be bored and, yes: how to be lonely. It’s only when you truly deal with loneliness that you can come to understand it and work to improve your situation. Then again, there are the more solitary folk who prefer to be alone, and who find solace in this space for themselves, to work, to heal, to dance and to pray. When we have cut ourselves off from all other distractions, we begin to realise that we are never truly alone. We have nature, the gods, the ancestors, all around us, all the time.
But what are some of the detriments to the saying, “to keep silent”? Well, silence has been used to abuse people for a long, long time. When we silence someone, we are exerting our power over them. Taking away a person or a group’s voice can be the most harmful thing you can do socially, politically, environmentally and ethically. Sometimes this even crosses over into the Pagan sphere, where unsavoury and unethical groups or persons use the adage “to keep silent” to use and abuse others. It can also be used to keep power from an individual or group, to not share knowledge in order to control them. It can be used as a front, a guise, a glamour for when someone doesn’t know an answer, and simply quotes this maxim to maintain an air of mystery and power. These kinds of “teachers” are really just in it for their egos. The best teacher will willingly admit to not knowing something, often learns from the student, and is willing to say so openly and honestly.
This sense of secrecy helps a group or person to establish power and mystique. It entices people to come closer, to learn more. The old Victorian orders and groups wove this veil of secrecy around their groups, not only to protect their members but also to make themselves feel more important. This has carried through in various forms throughout the decades, and has led to the history of Modern Witchcraft being a bit of a fuddled mess. If people were open about themselves, where their traditions came from, and who did what, we might have a more cohesive and coherent history to turn to. Even in the last 70 years we are still trying to unravel pieces of the puzzle, from Gardner and his associates and beyond. They can’t tell us – they’ve all passed on to the Summerland, taking their secrets with them. We can’t verify a lot of claims made by people and groups, which in this age of fact-checking has become paramount.
Many people, myself included, have found this utterly frustrating. So many traditions have created false histories in order to claim validity. In this way, they feel their tradition has the stamp of authenticity, because it goes back to so and so, etc. The irony of lies and half-truths to authentic a tradition is, I’m sure, not lost on many. I personally am not one to equate a religious or spiritual path’s age with validity, and there are many others out there who feel the same. If a spiritual path works for someone, and it was created yesterday, it’s just as valid as a 2,000 year-old tradition that spans the globe. But when secrecy is used to obscure fact because of false claims or untruths in a specific tradition, it can devalue it in the eyes of some. It’s never fun when you find out that your tradition had charlatans and forgers, ego maniacs and more thrown into the historical mix.
History will always have a veil of obscurity over it, hidden truths and perspectives written down by “the winners”. But with the adage of “to keep silent”, this can simply perpetuate the wilful abuse of the truth and facts.
Perhaps we need to learn when to speak up, when to speak the truth, our truths, and when to keep silent. When it is appropriate to do so, in order for power to be shared by all. The person with the most power is the person who is most willing to share it. And they usually don’t shout about it either.
Deity in any Pagan tradition is a very personal thing. The best way to get to know more about a deity, apart from extensive research, is through prayer. Some people have difficulty with the word prayer, seeing connotations to other religions with which they prefer to disassociate themselves. However, prayer is not relegate to certain religions, and is found the world over. It is not solely a Christian practice or only pertaining to any of the other Abrahamic faiths. How else would we communicate with deity, whether it is a pre-Christian Irish goddess or Greek god of the sun, or a God and Goddess of our local area with no recorded historical name? If you are communicating with a deity, that is prayer.
Prayer can be simple or complex. You can recite long, flowery verses in loving devotion within a ritual to the gods of your choice, or you may choose to honour them with a few simple, heartfelt words throughout the day. How you choose to pray is entirely your decision.
Prayer is simply opening up a line of communication with deity. When we begin to establish a connection with deity, we find a growing relationship that flows both ways. We can talk to the deities, and they can respond in turn. There are many ways to pray, such as:
• Prayers of thanksgiving and gratitude
• Prayers of devotion and love
• Prayers of petition, such as asking for healing or guidance
• Daily prayers to keep up a connection to deity throughout the day
• Seasonal prayers recited in honour of the Sabbats and the Wheel of the Year
Your prayers might be spontaneous, with words inspired by the beauty of nature spoken aloud or quietly in your mind to the gods and goddesses. You might find beautiful, written prayers in books and literature that you wish to recite and/or memorise for ritual or daily practice. Old prayers are not necessarily better than new prayers. As well, writing your own prayers might have more relevance to your own practice than reciting the words of others. If you are feeling poetic, try writing your own prayer to deity, after doing thorough research on their attributes, their likes and dislikes, their form and personality. You can then write your prayer around those ideas. Here is an example of a prayer that I wrote to the Welsh goddess, Arianrhod:
Lady of the Silver Wheel
Whose realm of the starry heavens
Glitters in silver and in gold
Whose gifts of prophecy and sovereignty
Are shared amongst your devoted
Lady of magic
You challenge me as you yourself have been challenged
And I rise
I rise to the challenge
To be my most authentic self
With your guidance and wisdom
Now and forever more
This prayer takes into consideration her connection to the moon, her abilities and also her stories told through the Welsh myths. It is written plainly, without rhyming or meter. If you prefer to use rhyming and meter, this is also a good choice, for prayers are easier to memorise in that fashion. For example:
Brewer of the Awen
Lend strength and protection
When engaging in prayer, it is important to consider that there really is someone on the other end, and that being does not wish to continually be asked for things without getting anything in return. If we are constantly petitioning the gods, then imagine what it would feel like if someone was constantly petitioning you for help. The gods help those who help themselves. There is no problem with prayers of petition, so long as they are balanced with other forms of prayer, perhaps daily prayer or prayers of gratitude.
Know that when we are petitioning the gods, we are not handing over our fates to them, or asking them to solve all our problems. It is still up to us to instigate the change that is needed in our lives. We can petition the gods for help and guidance, but we must also do the hard work that is necessary as well. We practice an independent tradition, based upon personal responsibility. After all, that’s why we are Pagans! And as Pagans, we pray to the deities, as often as possible, both in ritual and outside of ritual, to keep that connection and relationship strong.
Wow – so many episodes of Witchy Ways, that I decided to start a new series 🙂 I’ve also now got the drone and new editing software, so I think the quality of the videos has improved immensely. What do you think?
It’s finally complete: the entire audiobook of The Hedge Druid’s Craft. Thank you so much to my Bandcamp followers and subscribers for sticking with me throughout this one, as I had a couple months off due to surgery. I hope you enjoy this audiobook. Narrating is hard work, as is editing, maintaining the website, etc. But I’m proud that I’ve been able to do it, and of the finished work.
Now, to write another book!
New video now up on my YouTube channel!
My Elements mini-series podcast now has its fourth installment. This mini-series is available for free on my YouTube channel. You can also listen to all the other podcasts, along with audiobooks, meditations and more with my Bandcamp subscription.
Val Thomas’ Of Chalk and Flint: A Way of Norfolk Magic was the first book I bought this year. And I have a feeling that it will be the best book I’ve read all year, or for many years!
Of Chalk and Flint is a large tome of magical information rooted in the chalk and flint of Norfolk, in East Anglia, UK. Though it is a sizeable book, the material presented within is honest, without pretention and still hugely informative without being academically dry. We get an insight into how those of the Nameless Tradition within Norfolk work, their vision of deity, of the powers of nature that surround them, of the times and tides, the history and the lore of this eastern county. Though I’m a Suffolk girl now, I used to live in Norwich, and then in Loddon, and I can relate to many of the places and the history presented in this book. It’s a wonderful and inspiring book, to get you deeper into your own tradition, wherever you live.
It begins by looking at the Lord and Lady of Norfolk, the deities represented in local form, the goddess and the god. Here in my part of Suffolk, the Lord of Flint is all around, on the heath and in the fields, on the shoreline and in the forests. The Lady of Chalk resides on the other side of the A12 from where I live, and so The Lady for me here is the Birch Lady, whose trees are everywhere, or otherwise the Lady of Sand, as the arid soil where I live is abundant, both on the heath, in the forest and beneath the shingle of the beaches. Thomas’ view of deity inspired me to deepen my own connection to the land where I live, to open my heart to the deities even more, and to know them by naming them.
The second chapter looks at sacred places, and consists of local lore combined with accounts of energies and magical workings that the author and others have enjoyed at various sites around Norfolk. We then move to Spiritual Beings in chapter three, where we are given the lore of such creatures as the merfolk and the ferishers (fairies), again which sing to my heart as near to where I live we have the tale of the Merman of Orford, as well as a host of ferishers, frairies, pharisees, faeries and more.
We then move onto the Quest of the Year, where the author in great and exquisite detail gives us an account of the seasonal celebrations, the flora and fauna that abounds, rites and ritual ideas from the Nameless Tradition of witchcraft. It makes you want to take up spinning, or whip up some homemade marmalade, or visit certain places at midsummer. Following chapters include materia magica, items that can be used in the Nameless Tradition, such as holey stones and the like as well as magical tools, working magic effectively, information on coven working and public gatherings and moots, and famous practitioners from Norfolk.
The way that Thomas writes makes you feel at home. It’s as if you’re sitting down to have a cup of tea with your favourite aunt, while she spins stories or thread on a spinning wheel. You can almost smell the herbs drying from the rafters, and feel the sun beating down on your head out in the Brecklands as you traverse the landscape. This book takes you through the wonder of this county like a friend would, and this is a friend I would trust wholly, for it is clear that she walks her talk, without arrogance or humility, but with a sense of pride in the natural lore, and an honest presentation that comes from the true wisdom gleaned from marrying intelligence and experience.
I cannot recommend this book enough. It is available from Troy Books. I may save up my pennies to buy a hard-cover copy, to treasure for the rest of my life.