Musing Mystical

✨ A Gathering Place for Magical Readers and Writers ✨

The Cult of the Yew, by Janis Fry

The Cult of the Yew: Tree of Life, Mystery and Magic, by Janis Fry
Moon Books, 1803411538, 480 pages, April 2023

Artist and yew tree specialist Janis Fry was first initiated into the yew mysteries in the fall of 1974, when she stumbled upon the Aberglasney Yew tunnel while exploring the overgrown hedges surrounding an old dilapidated country house in West Wales. The bent boughs of the ancient yews had fused together, forming a magical cathedral-like archway that drew her into a lifelong spiritual quest for the secrets of the legendary Tree of Life. 

Fry is now one of the foremost authorities on yew trees and advocating for them has become her life’s work. Her native Great Britain has the largest treasury of ancient yew trees in the world. There are at least 174 ancient yews in the United Kingdom, and many of them are over 2,000 years old.1 Some of the UK’s most precious arboreal treasures are even estimated to be 5,000 years old, such as the Defynnog Yew in Wales and the Fortingall Yew in Scotland. Many of these ancient yews preside over churchyards, where they should be safe and well maintained.

However, Fry laments that there are no legal protections for these sacred trees and many suffer from neglect, becoming strangled with ivy and more vulnerable to breakage during storms, or having limbs amputated that should have been left alone to take root in the ground and regenerate.2 The hollows of some church yews are even used as storage sheds for groundskeeping supplies such as lawnmowers and oil tanks.3 Even if the clergy does take proper care of their sentinel yews, the trees are still in danger if the church closes down and developers purchase the land.

“Most people assume that ancient trees are protected,” Fry says, “but this is not the case unless someone has gone out of their way to have a Tree Protection Order placed on a particular tree and even if a tree has a TPO, the level of protection offered is not much of a deterrent to a developer who will often simply include the cost of the fine in the cost of the development.”4

A petition that Fry created on change.org to save Britain’s ancient yews has gained over 300,000 signatures so far. Her sense of urgency comes from the heartbreak of seeing so many of them become firewood. “Over 500 ancient Yew trees have been destroyed since the Second World War,”5 she says on her petition.

While Fry’s activism focuses on the physical preservation of yews, her artwork and books illuminate the otherworldly beauty of the yew and its spiritual significance as the Tree of Life. Fry feels she has a telepathic connection with yews, and they communicate with her visually, through imagery and symbolism, which she channels into her art. Many of her paintings are haunted by yews—the cover of The God Tree (2012) featured an acrylic painting of the selfsame title depicting red humanoid shapes emerging from the thick bark of a graveyard yew, their arms stretched skyward, rising like flames in the night. The blurred watercolor silhouette of a moonlit yew reflected in a rippling triangular pool, titled “Yew and Well,” graces the cover of her latest book, The Cult of the Yew: Tree of Life, Mystery, and Magic (2023).

“The phenomena known as ‘Yew’,” Fry says in the introduction, “is far more than a tree. It is a holder of wisdom, a keeper of knowledge and quite possibly a creator god and watcher of the human race. The Tree of Life, the Otherworldly tree, is a conscious entity, a tree that can bleed like a human, change sex and produce the enigma of the Golden Bough.”6

In The Cult of the Yew, Fry expands upon her previous research in The God Tree and aspires to track down a royal bloodline of sacred yew, called Taxus Sanctus, which descended from the original Tree of Life. She believes the offspring of this fabled tree were propagated by members of a yew cult who traveled long distances carrying cuttings, roots, and branches as staves or wands and planted them throughout Britain. Fry traces the original holy tree back 15,000 years, to the temple of the sun god Atum Ra in the ancient Egyptian city the Greeks called Heliopolis, and suggests that the ankh, the Egyptian symbol for eternal life, represents a branch taken from the Tree of Life. After a severe flood, she thinks an offshoot or cutting of the tree was rescued, taken to the Sumerian city of Eridu, and transplanted in the Garden of Eden.

Fry asks her readers to keep an open mind as she presents controversial theories that will be a stretch of the imagination for the more incredulous members of her audience. In the third chapter, titled “The Dragon Serpent Tree Gods,” she subscribes to the ancient astronaut fringe theory that human beings were a hybridization of primate and alien DNA created by reptilian extraterrestrials to be a slave race.

She quotes proponents of the theory such as Zechariah Sitchin (Earth Chronicles, 2004), who posited that the Annunaki gods of the Sumerians came from a hypothetical planet called Nibiru and created humans to mine gold for them in South Africa. According to one Babylonian myth, before the creation of humans, the Annunaki had enslaved a race of younger gods called the Igigi. One of these beings, Kingsu, led a rebellion and was ritually sacrificed by the god Marduk, who then created humanity from clay mixed with Kingsu’s spilled blood. We therefore inherited our rebellious nature from the Igigi gods.

From this perspective, the Biblical serpent represents our reptilian blood and the tree our earthly roots. Norse mythology even identifies the first human beings as trees, and Fry considers the possibility that the yew and the serpent are one. As a tree god, the serpentine yew thus symbolizes the hybridization of celestial blood and primate clay used to create humanity. 

The duality of the yew makes it a prime candidate for the tree of knowledge. “We must not forget that like the viper or serpent, the tree carries deadly poison which can and does kill and has no antidotes,” Fry says. “On the other hand, it also provides Taxol that heals cancer. This is a tree of opposites, of contradictions, a tree of good and evil.”7 She also says that the yew “was described in ancient times as ‘the snake that swallowed itself, referring to the yew’s habit of putting down an aerial root inside the old tree to make a new tree inside it.” 8

In summer heat, the yew sweats toxic vapors that can induce a shamanistic trance state. This alkaloid poison is called taxine, and inhaling the vapors can stimulate visions and facilitate communication with the dead. Fry says of the yew that “One of its functions is to act as a portal in time and space and another is to enable some to cross kingdoms, other realms and dimensions that run parallel to our own.”9

Fry attests to the supernatural power of yews to distort time and transport one to other realms. “On a personal level,” she says, “I have experienced a kind of rapid downloading of information and visions of things from times past at ancient yew sites.”10 She suggests that one might be able to step inside the hollow of a yew and time travel through dreams and visions.

Another theory Fry presents is that the ancient Egyptians brought the sacred yew to Britain. As evidence of Egyptian migration to Ireland and Scotland, Fry references a 13th or 14th century Middle-Irish manuscript titled The Settling of the Manor of Tara, which relates how Diarmait, the High King of Ireland, held a great weeklong feast in Tara every three years, and was considering reallocating the Manor of Tara for cultivation in order to cover the expenses.

Before making a decision, he summoned the wisest men in the land to advise him, who in turn referred him to an even older and wiser man, named Fintan son of Bóchra, who had been alive for 5,500 years and traced his ancestry back to Noah. The king asked Fintan if he had any historical information that would help him settle the Manor of Tara. Fintan then told him the story of how a heroic giant named Trefuilngid Tre-eochair came to Ireland from the west at sunset on the day of Christ’s crucifixion, carrying a golden branch of Lebanon wood. The giant attended an assembly of the people of Ireland and their king, Conaing Bec-eclach, in which the king related the history of his people.

King Conaing told the giant that after “the confusion of tongues”11 his people were invited into Egypt by the Pharaoh, but left when the Israelites escaped, because they feared being enslaved in their place, and migrated to Ireland. Trefuilngid Tre-eochair remained in Ireland for forty days and nights, advising the people on how the land should be apportioned. Before leaving, he gifted Fintan son of Bóchra some berries from the branch he carried so they could be planted throughout Ireland. Fintan said that Trefuilngid “was an angel of God, or he was God Himself.”12

Fry interprets this manuscript as proof of Egyptian migration and claims that the branch of Lebanon wood is in fact yew instead of cedar, which is what scholars have previously assumed Lebanon wood to be. Fry suggests that Fintan himself was a yew tree, since one can live for over 5,000 years and could have survived the Great Flood. While this document is fascinating, I suspect that a medieval manuscript alone is not viable evidence because it only proves that the writer was captivated by the magical allure of Egypt and felt inspired to trace a mythical vein of Irish ancestry back to the Nile.   

Fry also posits that the Ankerwycke yew beside the Nile-like River Thames may be one of the trees brought to Britain from Egypt, and that the name Ankerwycke may be derived from the Egyptian Ankh, which she believes to represent a “sacred branch from the Tree of Life.”13 Fry mentions that there is evidence of an Egyptian burial in Tara, Ireland, and advises the reader to refer back to her former book The God Tree for details on this topic and others she explores in greater depth, but unfortunately it is out of print, and may not be easy for the earnest reader to acquire.

In Nevern, Wales, there is an avenue of rare bleeding yews, which shed a substance that resembles congealing human blood. Why they bleed is a mystery, and Fry offers a spiritual explanation by connecting them to Christ, whose blood, she asserts, is the blood of the sacred yew, and is an elixir of immortality.

Fry claims that Jesus was not crucified, but hung on a living tree that was planted on Adam’s grave at Golgotha as atonement for Cain’s murder of Abel. She says that “the sacred Tree of Life, the one Jesus hung on, was no doubt a bleeding monoecious yew”14 (monoecious trees are hermaphroditic, having both male and female reproductive organs), and it was Constantine who changed the living tree to a post of dead wood.

“The truth,” she says, “is that Jesus was hung on the Tree of Life, despite the later myth-making which turned Jesus’ death into a crucifixion with the Romans in charge rather than the Jews, whose tradition it was and who planned it all. The events leading up to Jesus’ death led to a ritualistic death for which he would have been prepared all his life and which would have been managed by Nicodemus and Arimathea.”15 Fry believes that Joseph of Arimathea, who was Jesus’ uncle according to Talmud, brought a branch from the Tree of Life, upon which Jesus hung, in the form of a staff to Britain.

A source Fry cites for the true cross being a tree is The Epistle of Barnabas16, an apocryphal gospel written in Greek between 70-132 CE that was named after the reputed author Barnabas, a companion of the apostle Paul. The Epistle was included in the fourth-century Codex Sinaiticus, or Sinai Bible, but was later removed from the canon. “It was Barnabas who wrote about Jesus being hung from a tree and not crucified,” Fry writes before quoting Barnabas 8: “‘the reign of Jesus is on the tree’.”17

Fry’s case for Christ being a bleeding yew god is compelling and holds mythopoeic appeal. It reminds me of the early eighth century Anglo-Saxon poem The Dream of the Rood, a medieval dream vision honoring the sacrifice of the living tree that became Christ’s cross (rood is an archaic word for the cross upon which he was crucified). The rood and Christ suffer as one, as both are pierced by nails, tortured, and ridiculed. I can’t help but wonder if this poem betrays a residual belief in the true cross being a living tree, and I’m surprised Fry didn’t mention it in this book. 

Another intriguing insight Fry shares is that Jesus was depicted with a wand in early Christian art. The image of Jesus evolved from a clean-shaven young man with short hair wielding a wand to a bearded and long-haired man crowned with a halo. Over time, the halo gradually replaced the wand, which disappeared altogether by the end of the 5th century. Fry, of course, suggests that Christ’s wand was made of a yew branch taken from the Tree of Life, which she says the early Christians believed was the Egyptian ankh. Or perhaps, if there was no physical wand, that he himself was the embodiment of the eternal life it represented, since the Gnostics called Christ the Tree of Life.

In modern times, the mythical Golden Bough, or Golden Fleece, has miraculously emerged on evergreen yews in clusters of gilded needles that resemble sheep’s wool. Ever since the first one sprouted on the Defynnog Yew in 2002, others have manifested on at least twenty British yews, and Fry is hopeful that they herald a new Golden Age for humanity reconciling with nature.

I was astounded to learn that the Golden Bough of Greco-Roman mythology may have been inspired by the appearance of golden boughs on yews in ancient times. In the sixth book of Virgil’s Aeneid, the Trojan hero Aeneas obtains the Golden Bough as a gift for Proserpina, the Queen of the Underworld, in order to gain clearance into her realm and speak with the shade of Anchises, his dead father.

In Greek mythology, the Golden Fleece was the fabled golden wool of the winged ram of Poseidon that rescued the Boeotian prince Phrixus from his wicked stepmother, who plotted to kill him, and carried him to Colchis, where he was received by King Aeëtes, son of the sun god Helios. In gratitude to Poseidon, Phrixus sacrificed the ram, which was immortalized as the constellation Aries. Phrixus then gifted the Golden Fleece to the king, who hung it on a tree in the sacred grove of the god Ares in his realm, guarded by a vigilant dragon. Later Jason and the Argonauts stole the fleece with the assistance of the witch Medea, the king’s daughter.

“The ancient kingdom of Colchis where the Golden Fleece is found is one of the most important areas of ancient yew forests in the world,”18 says Fry. These myths reveal that the Golden Bough is a symbol of divine kingship, spiritual authority, and a golden ticket that grants safe passage to the Underworld and back, which leads Fry to suspect that the Golden Bough is a magic wand.19 

In her reverence for the Tree of Life, Fry is like a druidess, initiating readers into her yew-centric worldview with artwork and writing that captures the hallucinogenic quality of her god tree. Her wild theories enliven the imagination and compel critical readers to do their own research. Fry hopes this work will inspire her audience to seek out the Golden Bough and restore humanity’s sacred bond with the immortal yew. The poignant message of The Cult of the Yew is that the eternal Tree of Life is a living, breathing, sentient being whose underground current of salvific wisdom will open our eyes to greater truths when all of nature once again becomes our Eden. 

Protection & Reversal Magick, by Jason Miller

Protection & Reversal Magick (Revised and Updated Version): A Witch’s Defense Manual, by Jason Miller
Weiser Books, 978-1578637997, 224 pages, March 2023

“I wrote this book to give you better protections and protocols, not to sow fear and paranoia. May the knowledge in the book aid you in staying safe on your journey, but also remind you that there is no such thing as being completely safe.”1

Protection & Reversal Magick (Revised and Updated Version): A Witch’s Defense Manual by Jason Miller is the newly revised version of what has become a classic book regarding magickal work to protect and ward. This edition features a new introduction by the author and updates to the chapters.

I greatly appreciated the titling of “ New Edition Commentary” at the end of each of the chapters. This provided a user-friendly tool for those who have read the original version, so they could read this version without having to pore through the material trying to identify what has been added.

Additionally, the Introduction to the New Edition, lays the groundwork for the “why” of updating the very successful tome written in 2006. 

“We are no longer live in a purely traditional culture. Modern modes of communication and travel have made the world much smaller than it was. The chance that a Santero or Peruvian shaman will cross paths with a Jewish Kabbalist or British witch is now a very real possibility … Without going out of my way to seek anyone out specifically, I was exposed to a Rosicrucian teacher, a rootworker, a Santera, a Buddhist ngakpa, and several different Wiccans all within central New Jersey, and all before I was twenty years old.”20

Overall, the general focus of the book is one of approaching magick from a practical perspective, just as you would with your mundane endeavors and taking the necessary precautions to ensure that you are safe and out of harm’s way to the best of your abilities.  Much of what Miller addressed in the original version is still true and of solid recommendation today, but the complexity of our society and interactions requires particular attention and nuances to address the ever-growing needs exponentially growing from fear, anger and stress. 

Protection & Reversal Magick is thoughtfully divided into nine chapters that take the reader through the basics of awareness and identification of a magickal, psychic or spiritual personal attack of magick, and the daily practices that support and protect your work. And, because of the extensive work that Miller does with Hekate, the reader will find the book filled with spells, rituals, and other workings aligned with the goddess in Her many guises and those spirits and beings who serve her. 

“Chapter 3: Personal Protection” provides the reader with a selection of protective tools, spells, and rituals, including discussion of shielding, amulets and talismans, invisibility, and cleansing and protection baths. The updated commentary of this section is one of caution that if you are already under attack, protection spells alone will not suffice and that a method of cleansing and purification are required as well.

As the reader moves through subsequent chapters, much of the information and workings gather more depth and require a more nuanced approach. In this way, Protection & Reversal Magick becomes not only a tool of effective magick for protection, but also a wonderful teaching guide of exposure to some facets of magick that not all practitioners are aware of such as exorcisms (as they relate from a non-catholic perspective), servitors, and complex talismanic magick. The information given is reflective of Miller’s diverse magickal background and, as such, offers new areas of exploration for some and a deepening of what is known for others.

Just as there was very little to be improved upon from the content of the first publication, there is very little commentary to be made about the expansion of material. The new commentary is rich with Miller having the perspective of additional years of fine tuning and trial and error. Protection & Reversal Magick  is one of those staple texts that should grace the library of anyone who practices magick. If you want to find out more about Miller, his books and online offerings can be found at StrategicSorcery.net.

Pagan Portals – Abnoba, by Ryan McClain

Pagan Portals – Abnoba: Celtic Goddess of the Wilds, by Ryan McClain
Moon Books, 1803410248, 112 pages, October 2022

Not much is written or known about this eclectic deity. But what we do know is captured here within these pages, beautifully written by Ryan McClain.

Before discovering Pagan Portals – Abnoba: Celtic Goddess of the Wilds, I had never heard of Abnoba, but I now realize why I was drawn to this particular title. McClain speaks of how he was guided to Abnoba:

“Little did I know that I had been receiving subtle messages all my life. The voice that told me to stop on a hike and just absorb the divinity that surrounded me”21

So, if you are ever “called” by something but have never been able to figure out who or what was doing the calling, maybe the universe is trying to show you your pathway to the divine. It could be that you just need to allow your mind to open to a little more. Invite the signs in and embrace the energy. 

Reading about McClain’s journey with religion was an eye-opening experience for me. It has helped somewhat, with explaining the connections I feel towards certain places, objects, and especially churches or ancient sacred places; it never occurred to me that this connection might also be a sign. These feelings have always fueled my intrigue but never enough to follow any one religion exclusively. And it never occurred to me that it could be a singular Goddess calling to me.

McClain takes us on a spiritual journey of receiving the signs. It is a perfect reminder for us to be open to them and to practice mindfulness on a regular basis. The world and our surrounding universe are always talking. We just need to be open to listening.

It was refreshing and quite unexpected, to relate to something so closely, when, prior to reading this, I had never even heard of Abnoba.

There is so much more to learn about the many facets of Abnoba – her connections with children, slaves, healing, the homestead, boundaries, and transitions.

The traits she shares with other Goddesses and the connections that McClain so delicately lays out for us here.

McClain speaks of a peace that he feels –  in nature, mostly when he is in the woods – and how the words to describe it eludes him. It’s a personal connection with the earth, one that shouldn’t be put into words. I feel this on another level. Some things are just not made to be verbally expressed.

I was surprised to learn that Abnoba is the Goddess of hunting, amongst her other many areas of expertise, as the author did not strike me as the hunting type, and he does admit he has zero affinity with the hunting aspect.

McClain makes it clear however, that Abnoba’s connection with hunting is merely a symbiotic relationship. Nature and herself working together. It is a respectful connection. Humans need food and sustenance, as long as you are respectful, grateful, and your need for hunting is a worthy one, Abnoba will be the Goddess you call upon to aid you. 

We learn briefly about the polytheistic religion of Gaul, although not much can be said, as the recorded history of their Gods and worship has been lost to time. These types of religion are important to be reminded of though, as many places can be linked to the Gods and Goddesses who call to us now.

The myths and legends that we have for the likes of Thor and Loki in Norse mythology just do not exist for the Gods and Goddesses of Gaul. Although there are several inscriptions which bear the name Abnoba, we have nothing of significance to encapsulate her. Even the only known statue of her is missing its head.

With much of Abnoba’s history missing or simply never existing, you could be wondering how an entire book can be written about such a person. Well, most of what we read here is from McClain’s own interpretations. He has painstakingly compared and contrasted Abnoba to other Goddesses who share her assets, Goddess Diana, a Roman deity, holds a heavy comparison throughout.

And since McClain has dedicated himself to Abnoba, she speaks to him in many different ways. Through his prayers, meditations, and his dreams. It is with this that he is sure his interpretations have been correct. She leads him on the right path in order to give others an insight.

This may be difficult for some to understand, and McClain is absolutely not preaching here. His journey is for himself, and he strongly encourages others to seek out Abnoba for themselves. See what she shows them, see what she shows you. Each person will experience her differently.

There may be so much more to learn about Abnoba. It’s a difficult prospect when so much has been lost, but we can search within ourselves to know her better and ultimately share our discoveries with others.

Pagan Portals – Abnoba is a great starting point for this journey, there is just far too much to be said and to learn about Gaul, Abnoba’s ancient connections, where she was first represented, and to whom she calls. It cannot all be crammed into this book. I urge you to start your own research into this intriguing deity and see where the Goddess Abnoba visits your life. 

The Treadwell’s Book of Plant Magic, by Christina Oakley Harrington

The Treadwell’s Book of Plant Magic, by Christina Oakley Harrington
Weiser Books, 1578638011, 176 pages, April 2023

There are a lot of books on the market that will tell you about plants in various terms: how to identify, where they originate from, and what their uses are. The Treadwell’s Book of Plant Magic by Christina Oakley Harrington goes one step further. This book is pure magic and should be on everyone’s shelf regardless of their personal or spiritual beliefs. Harrington, the founder and guiding light of the renowned occult bookshop Treadwell’s Books located in London, UK has brought the same level of care to this book that she has to the shop. I am in awe of this book.

Harrington has made it incredibly easy to find specific plants by sorting the book into three glorious sections. Titled “Problems and Solutions”, the first section is what would be expected from such a thorough compilation: an alphabetical listing of various maladies ranging from anxiety, money, protection, and so on with the corresponding herb(s) that will assist. This is meant to be a quick reference guide for those who are familiar with herbs and just need a refresher. The book assumes a working knowledge of plants and how to deal with them, as little to no instruction is provided on the basics such as growing, harvesting, and the like. It feels like this is a deliberate choice to ensure that those who use the book already have a healthy respect for the plants that they choose to work with and aren’t just looking for a speedy way out of a mess.

The middle section has no title and jumps right to providing in-depth information about herbs and plants. The book is worth the price just for the section on uses of Bay alone. Almost three whole pages are devoted to the herb and for good reason. Bay is the lavender of the herb family in that there are many ways to use it in both cooking and spiritual work. Included in each distinct method of usage is a ton of information on the herb itself that just isn’t present in other books. Like I said, worth the price right there. I have plenty of books on plants and their uses and this one book replaces all of them.

The last section is why we are all here: “Spells and Potions Using Multiple Herbs”. Where do I even start? This section is an absolute tribute to anyone working with plants and herbs in their practice in that the assumption of having basic knowledge is apparent. There is no how-to on how to make Marygolde water; it’s assumed the reader knows. Personally, I love this way of presenting information as I find some books on this specific subject spend far too many pages giving information that can be easily looked up on the internet. Many books claim to be resource books but end up masquerading as something far more basic than what the tag line says. This book is the opposite.

The spells contained in this section are not carved in stone; there is an understanding that the reader will take what they need and leave the rest. Using herbs and plants in personal spell work is not like using herbs and plants in cooking: there is no recipe to follow here, only guidelines. The book incorporates the generally accepted uses of all the plants and herbs mentioned, making it universal so there’s no need to undertake additional research on what rue can be used for. 

To be clear, there are no “recipes” for potions, only a general suggestion as to how one might go about crafting it for their own use. While there are instances of direction being provided in some cases, for the most part it’s assumed that the reader is familiar with basic applications such as making herbal blends and diffusing them. 

Should you pick up The Treadwell’s Book of Plant Magic if you’ve never held an herb in your life? YES. We all need to start somewhere and this book, while not providing introductory information on how to work in this realm of magic, will give you an abundance of information about the tools used to craft within this sphere. 

The Magic of the Sword of Moses, by Harold Roth

The Magic of The Sword of Moses: A Practical Guide to Its Spells, Amulets, and Ritual, by Harold Roth
Weiser Books, 1578637260, 192 pages, August 2022

The Sword of Moses, titled Ḥarba de-Moshe in Aramaic, is one of the earliest extant grimoires of Jewish magic. Originating in northern Israel during the third quarter of the first millennium (circa 700-1000 CE), this medieval pre-Kabbalistic book of spells was written by an anonymous author in both Hebrew and Jewish Babylonian Aramaic. The author compiled magical formulas from multiple texts and documented his own personal three-day purification ritual of fasting, prayer, and angelic adjurations to be performed in order to gain the spiritual authority to use the Sword. The resulting compendium of 136 spells emphasizes the power of the spoken word rather than exotic ingredients or expensive ritual tools. 

While the book’s epic title The Sword of Moses may conjure up mental images of an Excalibur-like enchanted weapon, the Sword is in fact a poetic metaphor for 1,800 divine names, invoked and wielded by the magician’s tongue. The authenticity of these words of power is proclaimed by inserting them in mythic time. The manuscript claims that when Moses descended from Mount Sinai with the stone tablets of the Law inscribed by God, he also carried with him the Sword of sacred names, which had been gifted to him by the angels. It may seem audacious for magicians to presume they have the authority to command angels to do their bidding, but through performing the purification ritual, which identifies them with Moses, they follow in his stead and invoke the power of the divine names to bend the world to their will. 

When Harold Roth, artist and author of The Witching Herbs (2017), first encountered The Sword of Moses in the occult section of a university library, he was frustrated by its inaccessibility. Moses Gaster, who first translated The Sword of Moses into English in 1896, had bowdlerized the text by censoring many of the spells and replacing the divine names with X’s, rendering the grimoire useless for magical practice. This inspired Roth to do his own research and reconstruct the sorcerous manual for contemporary use. 

In The Magic of the Sword of Moses: A Practical Guide to Its Spells, Amulets, and Ritual, Roth supplies a scholarly background of rich historical context combined with detailed instructions for the modern magician to incorporate the Sword into their practice, making this work accessible to both seasoned sorcerers and curious readers with little to no previous knowledge of Jewish magic. Just as the anonymous author who first compiled these spells made them his own through creative revision, Roth has adapted this ancient grimoire for modern use with his own practical and easy to follow instructions in plain English. 

Roth also supplies his own thought-provoking insights regarding the mysterious manuscript. According to The Sword of Moses, humans were given the spiritual authority to command angels by God, but cannot command the Holy One himself. “However,” Roth says, “one of the most profound conclusions I’ve come to from studying The Sword of Moses is how much the angels seem indeed to be God, in particular because of the recurrence of parts of the ineffable Tetragrammaton in their names.”22 

The divine names are spelled out in easy to pronounce syllables, such as “GiBehRehYoAhLa,” which Roth identifies in a footnote as “clearly the name Gabriel.”23 However, this is one of the few he explains and the rest run together in long strings of barbarous names of power, such as the following, which appears to be a flowing permutation of the four-letter ineffable name of God, transliterated as YHWH: “YoHehWaWaHeh AhHehHeh HehWaHeh HehHehYo…”24 In a spell for wisdom, one of the most curious names mentioned is Prince Abraxas, a Gnostic spirit addressed as a Jewish archangel, who is charged to reveal arcane knowledge to the magician, indicating some syncretism with Greek magic. 

While the power of the spoken word is emphasized, the magician may also wield the Sword in written form by creating talismans, writing the divine names on fabric and crafting them into ritual garments, or even scrawling them on one’s own skin like a tattoo “to protect the magic worker from the wrath of angels, who can easily be offended by humans.”25

There are a variety of intriguing spells, ranging from those addressing mundane health concerns, such as one to cure migraines believed to be caused by a demonic spirit called a palga, to the more fantastical, such as walking on water and path-jumping, a type of supernatural travel involving riding a reed, rather like a witch straddling a broomstick. A few of the spells utilize the apotropaic hand gesture of crooking the little finger of one’s left hand. For example, this gesture is used in a spell to protect yourself “during legal proceedings”26, and in “a binding spell to catch thieves,” the magician is instructed to put their little finger in their ear while saying the divine names.27 

There are even killing spells included, without any didactic warnings or threats of karmic repercussions. Roth says that “Jewish magic does not have any idea of karma, the Three-Fold Law, the slingshot effect, or other negative reactions for negative magic.”28 The Sword gives you the freedom to think for yourself, and decide what action is appropriate and justified in your situation outside of the confines of any rigid moral code. Besides, one might hope that the angels would not bestow such power on someone who would use it irresponsibly. 

In mythic time, Moses himself used a killing curse. Exodus 2:11-12 recounts how Moses murdered an Egyptian overseer who was beating an Israelite slave. The weapon he used to slay the Egyptian is not mentioned, but according to an alternate version of the tale in Pirkei de-Rabbi Eliezer (Chapters of Rabbi Eliezer), Moses cursed the overseer and slew him with “the sword of his mouth.”29

Before the reader dares to try any of these spells, they must first obtain the spiritual authority to wield the Sword by performing a three-day purification rite, for which Roth gives detailed instructions.

“This book’s aim is to make it as simple and easy as possible while maintaining its authenticity and power.”30

 The magician is advised to bathe in living water, wear only white, avoid contact with anything unclean (including insects, dead things, nocturnal emissions, semen, and menstrual blood), fast for three days, consuming only bread, salt, and water after sunset, and recite the Amidah (the Standing Prayer) thrice each day while facing the east. The prayers are interwoven with potent angelic adjurations addressing thirteen archangels. The purpose of the adjurations is to invoke the thirteen heavenly princes and bind them and all the angels under their authority to the magician, and in doing so, gain control of the Sword. If the magician is not in a state of ritual purity, he risks offending the angels and incurring their fiery wrath. As a verbal fail-safe, the angels are also ordered not to harm the magician.

I believe the threat of being burned alive is a metaphor for the transformative power of the angels. Their celestial fire brings symbolic death and transfiguration through spiritual alchemy, and they will sear away the impurities of the magician in order to make him worthy to speak the divine names. The fiery Sword of Moses bestows the power to change reality, but first the magician must initiate change from within. 

This metaphorical sword of magic words captured my imagination, and I was so fascinated by the divine names that I decided on impulse to perform the purification ritual as soon as possible, following Roth’s directions to the best of my ability. Roth suggests that a long weekend may work well for some practitioners, so I chose Saturday, Sunday, and Monday to perform the rite and began at sundown on Friday in keeping with the Jewish tradition that a day begins when the sun sets the day before. Not being Jewish myself, I didn’t have to worry about violating any Sabbath restrictions. According to Roth, gentiles may say the prayers because Isaiah 56:7 declares that “My house shall be a house of prayer to all nations.”31

Unfortunately, I don’t live close to a body of living water, so I wasn’t able to dunk myself in one, but I hoped that taking a shower would suffice. I avoided using scented toiletries, as these may offend the angels, who are sensitive to strong fragrances, regardless of how pleasing humans may think they are. I wore a white robe for three days and baked my own bread for breaking fast when the sun went down. Even though the bread was delicious, it quickly became boring. I was at least permitted to butter my toast, because according to Roth, “There is nothing that says we cannot.”32 I recited the Amidah and the angelic adjurations thrice each day, while facing the east in my bedroom. Roth assures us that there is no need to cast a magic circle for protection or to contain raised energy because the angels are listening to the adjurations from up in heaven. Each recitation took 35 minutes, which was a test of endurance. The first day was especially challenging because I had a headache from caffeine withdrawals. If I had only had the foresight to give up coffee a few days before I began the ritual, I could have avoided that discomfort. 

The time of day for saying the prayers and adjurations was not rigid, so I chose shortly after dawn for the first recitation, solar noon for the second, and a couple of hours before sunset for the third. As I chanted, I visualized a burning sword revolving in the air before me, ablaze with Hebrew letters that lit up the blade like orange lava, as if it had been forged in a smoldering volcano. Sometimes I got tongue-tied and stumbled over the strange syllables, but in the moments when the cantillations found a steady flowing cadence and rolled off my tongue with natural ease, it felt as though my lips were possessed and aflame with the holy names. I found that concentrating all of my energy on reciting what my conscious mind registered as gibberish banished extraneous thoughts and induced a light trance state which I think is key to facilitating contact with the Divine powers being addressed. Between the fasting and standing for extended periods of time chanting, I often felt exhausted afterwards and needed to lie down. 

While I would love to report that some stellar transformation occurred, or that I had an incredible vision of being gifted with a supernatural sword, after I completed the ritual, I only felt a subtle difference, a numinous sense of peace and gratitude. I felt it to be very healing and it helped me to better recognize when irrational anxiety is knotting up inside of my chest. One line in particular from the Amidah really resonated with me:

“Heal me, Nurturing One, and let me feel healed. Save me, Holy One, and let me know I am safe. Healed in body, mind, spirit. Saved from the blight of my own fears. Heal me from perfectionism and lust for results. Save me from believing my own inner critics and soothe my grief.”33

The Magic of the Sword of Moses will be a treasure to anyone who has an interest in Jewish magic and medieval grimoires. There is a wealth of information packed into this slim volume of less than 200 pages, presented with clarity and precision. The modern magician’s magical practice will be enriched by sharpening the sword of their tongue with divine names of power, as long as they approach the angels with a sense of respect and awe, ever keeping in mind that they are spirits of fire. 

Spirit Speaker, by Salicrow

Spirit Speaker: A Medium’s Guide to Death and Dying, by Salicrow
Destiny Books, 9781644117286, 110 pages, April 2023

In her comprehensive book Spirit Speaker: A Medium’s Guide to Death and Dying, author and medium Salicrow combines what she has learned from over three decades of working with the dying with personal stories from her own family.  Salicrow has been aware of her psychic abilities since childhood and was fortunate to grow up in a family that honored her gifts and provided training (She comes from both Irish Travelers and Blackfoot roots). In addition to helping people connect with their loved ones on the other side, she works as a Reiki master, a druid, and tarot and runes reader. Her work also includes leading women’s circles and retreats in her community in Vermont.  

In this book, Salicrow shares her experiences with death and dying as a part of life.  She takes out much of the mystery and fear and explains the dying process in a way that is both easy to understand and very compassionate. Perhaps because I lost all four of my grandparents within a four-year period when I was a young teenager, I have always been fascinated by death. I wrote my senior paper on a book called The American Way of Death and Dying by Jessica Mitford. Little did I know that I would learn how to talk to spirit people in my forties!

Although this is a short book, Salicrow packs it with everything you need to know about dying, death, and spirit communication. She begins with a discussion about ancestors and how to create an ancestor altar to foster communication with our beloved dead. Next, she discusses signs and symbols from special songs playing on the radio to visitation dreams to special smells that fill the room when a loved one is near. 

As she begins to talk about the dying process, she introduces the concept of “The Gray,” which is  a “time surrounding death, when the person is still living but cannot get better, and the time after passing when a spirit may be confused about what has just happened.”34 This term was new to me, but accurately describes this phase as a transition between living and dying. 

The examples that Salicrow shares about loved ones and clients are descriptive and warm.  She shares from her heart and you can feel the compassion as she highlights how to sit with the dead, honor the dead, and move on after a loss. One of the suggestions she had was to replace photos of the living with photos of deceased family members in the room of a dying person. She explains that in some cases, a person may be hanging on for family, not willing to let go and pass to the other realm. By seeing a few photos of departed loved ones, the dying person can look forward to crossing over and see the love and support waiting for them there. 

Salicrow goes further and provides a meditation you can use with a dying person to help them cross over.  It was quite detailed and would be easy to record and play for the person several times, as she suggested.  She includes other tips for sitting with the dead in this book.

In the final sections, Salicrow discusses spirit communication and some practical steps the reader can take. She again highlights the use of “wide-angle vision” and an exercise that she referenced earlier in the book. Lastly, she describes how to make altars to the dead and how to honor those in spirit. She explains the concept of living with the dead in this section, which is one of my favorites from the book:

“I am a person who lives with my dead. They are woven into my daily life and hold just as much space in my heart and mind as the living. I am who I am because they came before me, teaching me with their kindness as well as with the wounds they inflicted. None of us is perfect; We are all growing, changing, and becoming. Just as we inevitably realize our parents did not have it all figured out, we, too, need to understand that our ancestors experienced their own tragedies, wounding, and growth. They are allies on our path to becoming, and by giving regular offerings, the relationship between us and our dead is strengthened. As we do so we heal ourselves and those who are part of our family line”35

I really enjoyed reading this book.  Salicrow’s writing style is very conversational and bright, especially for a topic that some would consider morose. The book was well planned, easy to read, and included both a table of contents and a very specific index.  I plan to create my own altar to my ancestors and will also enjoy teaching some of the concepts in this book to my women’s group and clients. 

Spirit Speaker would be great for anyone to read, from a beginner who is new to concepts regarding spirit communication to those who have years of experience as a medium. This book would also be beneficial for anyone who is facing hospice care for a loved one or friend. I found it fascinating that she combined so much information in one book. It was as if she took all of the ideas I’ve picked up along my twenty year journey, books I’ve read, and experiences I’ve had and put these into one small volume about death, dying, and spirit communication. I’ll be getting additional copies of this book for clients and students in order to share the comprehensive information and personal journey of Salicrow and her way of living with the beloved dead.

Pagan Portals – Dream Analysis Made Easy, by Kystrina Sypniewski

Pagan Portals – Dream Analysis Made Easy: Everything You Need to Know to Harness the Power of Your Dreams, by Kystrina Sypniewski
Moon Books, 978-1-80341-178-1, 101 pages, April 2023

Coming from a holistic healing and spiritual background, I have always had an interest in the secret, mysterious world of our dreams. But when I started exploring dream work, there was much less information to find, being pre-internet times. Back then only certain writers and researchers had worked with dreams. Carl Jung became my first port of call, with him being so well known and having written a wealth of information on the subject. Sadly, I found his work lacking the spiritual element I desired. I was then led to the work of Denise Linn and that is where my dream work began.

However, more recently, I have been pondering this question: in today’s climate of information overload, if people wished to start from scratch and enter into the realm of dream research, where would they start? Feeling that it’s necessary for them to start with the basics, Pagan Portals – Dream Analysis Made Easy: Everything You Need to Know to Harness the Power of Your Dreams by Kystrina Sypniewski is a great book for beginners. Sypniewski has touched on most of the basics and the foundation of dream analysis quite well.

Sypniewski rightly begins with an introduction into sleep and sleep patterns. I feel this is very important, as without this background understanding of sleep and its stages discovering much more about dreams would be lacking. We need to understand REM sleep and when it occurs to better know our dream cycles. I found her research fitted with my own understanding.

She then quite rapidly (this book is only 100 pages) moves onto the potential meaning behind our dreams and their use to our own wellbeing and understanding of ourselves. She covers these topics in a holistic way. Sypniewski writes how dream imagery and messages may help us process past experiences, provide insight into our current life situation, as well as be potentially prophetic, giving us clues and guidance toward potential future occurrences.

Sypniewski then moves into the basics of dream discovery. In this section she covers methods of recall-what you remember happened in your dream and benefits of dream diaries and dictionaries. A basic dream diary is a journal that is placed on the bedside, so it is quickly accessible, in order to be able to note down dreams before they slip away. To me a dream diary is vital for recall, and Sypniewski instructs on how to make these diaries more structured and detailed. She covers this well and gives advice on how to format one, which I think is very helpful.

As the book progresses, Sypniewski moves on to dream symbology.  She covers the deeper symbology, as in, what a house or car commonly represents.

“The house represents the dreamer. If the house is a specific dwelling with which the dreamer has a very strong and unique past association, then the house represents either the fear of, or possible recurrence of the situation the dreamer associates with that house.”36

However, Sypniewski does stress that it is crucial to see the process as one of self-discovery. A fleeting symbol to one person may mean something very different to another. Her method of self-discovery provides a very different take than a dream dictionary. Dream dictionaries tend to take a “one size fits all” approach and although she does offer some symbols and interpretations later in the book, she does say they are just potential meanings and it is so important to find your own.

“Although it is essential you interpret your dreams in a personal way, there are a few symbols which are pretty accepted as having a universal meaning.”37

The concept of discovering what symbols mean to you for yourself is reiterated throughout the book. It can be repetitive at times, but I think she just wishes to stress the importance of taking the personal approach and to teach readers not to view dreamwork as superficial.

As the book progresses further, she expands on what we can learn from our dreams and the messages and warnings they can impart. She also reflects on the vital process of healing and insight from working with our subconscious and the benefits of potentially prophetic dreams. 

Having worked in many ways to discover more about myself and the subconscious mind, I turned to lucid dreaming, especially in my youth. Lucid Dreaming is covered in a very brief chapter, which I was a little disappointed about, so if you are looking for detailed information on this topic then you’ll need to do more research. However, she does give enough detail for a beginner and provides great advice for a starting point. I had not read her take on lucid dreaming before, so I did learn something from it, and I am now using the method suggested by Sypniewski.

The latter portion of the book focuses on mythological and archetypal characters and images and what they can represent within the collective consciousness of humanity with questions to ask yourself. She cites many dream examples and teaches how they might be interpreted. Many of these examples prove the healing and beneficial effect of our dreams, which is good for those learning the art of dream work for the first time.

Sypniewski does a great job throughout the book of helping the reader gain the building blocks for interpretation, covering how to almost dissect your dreams and showing the reader the methods of structuring your dream recall in a way that you can learn most from it. These methods are covered thoroughly and re-iterated for clarity as the book concludes.

Overall, I do feel Pagan Portals – Dream Analysis Made Easy is a very good book for beginners into the realm of dream analysis and self-discovery. Sypniewski covered all the basics and more, and I was heartened by her approach to self-interpretation of symbols along with her guidance and structures for really getting to know yourself through your dreams.

Ancestral Grimoire, by Nancy Hendrickson

Ancestral Grimoire: Connect with the Wisdom of the Ancestors through Tarot, Oracles, and Magic, by Nancy Hendrickson
Weiser Books, 1578637775, 240 pages, September 2022

Lately I’ve been all about exploring magic through a community-based lens. In Western occultism there seems to be an exclusive focus on the individual, but the deeper I’ve dived into my own practice, the more I see the interrelatedness and notice how the dynamics/energy of relationship influence our own manifestation, healings, insights, and so on. And it’s for this reason that I’ve been interested in cultivating a deeper relationship with my ancestors.

My seeking to learn more about my ancestors led me to Ancestral Grimoire: Connect with the Wisdom of the Ancestors through Tarot, Oracle, and Magic by Nancy Hendrickson. Hendrick’s previous book Ancestral Tarot: Uncover Your Past and Chart Your Future (2021) was the first time I realized tarot cards could be used for ancestor work; I loved this novel approach of using the tarot to know more about my own ancestral lineage. Plus, I trusted Hendrickson as a guide since she also has written extensively on using Ancestry.com to and discovering one’s family history online.

Ancestral Grimoire is the natural combination of her expertise, allowing readers to the next step of using tarot and oracles to enhance one’s own magical practice with the help of the ancestors by creating a personal grimoire, also referred to as a Book of Shadows. This book equips readers with tools beyond the tarot to reconnect with their ancestors, including pendulums, oracle cards, sigils, casting charms, runes, sidewalk oracles, and energy work. But it also goes beyond just reconnecting the reader with their ancestors; Ancestral Grimoire guides readers to discovering their own magic.

“One ancestor can be with you for a lifetime, another for just a moment. Ask for someone to show you the way out of darkness and they will hand you a blueprint no architect could even conceive. Want to know the most potent form of magic? Ask.”37

Hendrickson focuses on four types of magic (family magic, personal magic, elemental magic, and celestial magic) as she guides the reader through a full-year process of creating their own grimoire. The invitation is to both experiment with different magic and also experience the enhancement that comes from trying out these forms of magic with ancestral assistance. No two months are the same, and the variety makes for an interesting practice month to month.

And there’s no need to fret if you start reading in a month other than January. You can certainly pick up right where you are in the Wheel of the Year or you can even skip around and choose to do the magic during a different month. As with most magic, there’s room for variation and a personal touch.

For instance, I started this book all the way back in September (yes, over six months ago!) and have been making my way in chronological order since without concern for the standard January-December year. You might find the book calls to you a certain time or perhaps you want to begin this grimoire with a particular sabbat. Trust that it has come to you at the right time and move through it in a way that feels aligned with your practice.

September has been one of my favorite months so far in this practice. It was a celestial magic month with the focus being sky magic. The tarot spread for the month focused on connecting with my celestial ancestor and discovering their karmic influence on me, the intergenerational sky magic I’ve inherited, and a solar or lunar symbol I could create to honor this ancestor (with ideas included on how to create this symbol). Then there also is a pendulum spread to discern where balance is needed, fitting for the time of the autumn equinox.

But what I enjoyed most about this month was the practice “Messages in Paint and Fire” where I got to play with finger paint! There’s also an option to use smoke signals, but I for one enjoy getting my handy dirty and engaging in the creative process. Hendricks writes, “Keeping your question in mind, look for answers in the paint.”38 I still have my painting hanging up and it continues to give me new inspiration and insight from time to time.

This month, April, is focused on elemental  magic, specifically land magic, using the tools of tarot, a pendulum, and energy work (chakras). Hendricks writes, “I invite you to ask for an ancestor who was a land whisperer, an ancestors who knew how to communicate with the nonhuman entities who watched over the land, as well as with the land itself.”39

Though I haven’t delved in yet, I can see this month for my grimoire that I will be doing a bit of shadow work, using the pendulum to tap into energy points within my own neighborhood, and exploring the energy of my chakras along with land chakras. Exciting stuff! 😀

All in all, Ancestral Grimoire is filled with practices to discover your own personal magic while strengthening the connection with your ancestors. This book is a doorway to discovery about the hidden strengths and shadows of your ancestors that have been inherited, providing you with the tools needed to divine, manifest, heal, and create meaningful relationships with your predecessors. I recommend this book for anyone looking to explore their ancestry while also expanding their knowledge about who they are and where they come from.

Even if readers aren’t familiar with some of the tools used in the book, the month to month practice will build their confidence as the new skills are developed. In just a single book, there’s a whole year of possibility as your spiritual team grows and you learn who to call on for what purposes. It’s comforting to know you’re never alone and there’s always ancestors from beyond the physical realm available to be called on for advice and guidance.

Pagan Portals – The Water Witch, by Jessica Howard

Pagan Portals – The Water Witch: An Introduction to Water Witchcraft, by Jessica Howard
Moon Books, 978-1-78535-955-2, 112 pages, March 2023

As a practicing witch with over twenty years’ experience, Jessica Howard has provided a blueprint for inviting the element water into personal practice. Her book, Pagan Portals – The Water Witch: An Introduction to Water Witchcraft, is full of useful information and insight. Not only does Howard talk about the various ways water could be used to develop one’s connection to the Divine, she also shares her own personal experience with the element, furthering the concept of there being no right way to practice this particular type of witchcraft.

Howard has laid the book out in both highly digestible and very practical sections in only 112 pages. The table of contents provides a glimpse of what’s contained within this book: an in depth look at the various facts of this craft. 

Personally, as a Fire sign I find water incredibly challenging to work with. Despite the great healing abilities water contains, along with various divination and knowledge seeking qualities, I have found it very difficult to use regularly. Howard’s clearly written book identifies the challenges and addresses them in the third chapter titled “Connecting With Water Energies”. In this chapter, she identifies and addresses the main root of my personal block when it comes to water: being gentle with yourself for not getting it right away. She explains why it might feel disheartening at first, saying:

“Sometimes we have shut ourselves off for so long that it can take a while to open ourselves up to these energies. So even if it doesn’t work with the first meditation or first blessing, keep at it. Try different approaches, search for more ideas than just what’s in this book, and keep at it until you find something that works for you.”40

I like the fact that Howard recognizes and fully embraces the fact that not every practicing witch is going to connect to water in the same way she has. By building in flexibility and encouraging additional studies outside of the book she wrote, she creates a sense of trust with the reader that isn’t overly cloying or fake. There is no loftiness in her language; not to say that what she writes is basic, rather, the way the book is written invites dialogue and experimentation on the part of the practitioner. Howard has not written a book telling the reader specifically how to be a water witch – she is sharing her journey and providing the steps she took in order to connect with the element in the way that she does.

This lack of information gatekeeping is so refreshing! Too many times I’ve read books that start off promising to share insight into whatever and before too long the realization that nothing is actually being shared sets in and I’m left with a book that doesn’t help my personal pursuit of knowledge. It’s disheartening and causes immense frustration. Howard has gone out of her way to ensure that if nothing else, the reader walks away with a healthy understanding of water in the context of magic and how useful it can be when used in conjunction with current practices. 

In a later chapter, Howard talks about the environment as it relates to those who follow a magical path. She is forthright in her requests to the reader in this specific framework: not only does she challenge those magical practices that instruct the practitioner to contribute to the ongoing crisis we see all around us in nature, but she gives specific thought to what we as individuals could do in order to reduce our footprint in this mass destruction. I’ve not seen anything as specific as this in any previous magical books and I am glad she took the time to remind us of the devastation our practices can cause if we aren’t mindful. Howard says:

“I’ve seen books on witchcraft which have recommended putting your petition into a plastic container and throwing into a river…pouring perfume into rivers because undines like pleasant scents. Please do not follow this advice. If you want to throw something into a river to help rid yourself of negativity, use a stick or small stone. If you want to give an offering to the undines, use a small vial of water which has had naturally grown rose petals steeped in it. Please stop and think about what you are offering and what the potential harm it could have before you make it.”41

This might turn folks off who want to just do their thing and not concern themselves with the harm they might be doing to the environment. Personally, my offerings are usually a combination of items that can be composted (fruit, flowers), and containers that are specific to the use of magic (candle holders, cast iron cauldron). While some of this might come off as sounding ‘holier than thou’, I share this only to show how simple it is to be mindful of the materials being used in your practice. 

Pagan Portals – The Water Witch is a wonderful book for those looking to expand their practice to include water work. It’s beautifully written and full of useful information that encourages the reader to learn more through other channels. A softer read than I am used to, this book both challenged my ideas around water magic and whether I could actually use it and helped me to find my own path as I navigated my deep feelings around being open to new things and performing magic.

Crimson Craft, by Halo Quin

Crimson Craft: Sexual Magic for the Solo Witch, by Halo Quin
Moon Books, 978-1-78535-939-2, 178 pages, January 2023

As a practicing Faery witch and lifelong lover of magic, Halo Quin is also a devotee of Freya and the Faery Queen, so it’s easy to see where the impetus for Crimson Craft: Sexual magic for the Solo Witch comes from! One of my favorite sections of this book is at the beginning of Chapter 1. Titled “Foreplay”, this small section is a warning to those who might not be ready to tackle the very intimate topics covered. Starting off with a bit of cheek is absolutely delightful, and perfectly suited to Quin.

The book is separated into a variety of chapters that are logically and well thought out in terms of pacing. The first chapter deals with how to use the book, with sections on safety considerations, including mental health support, as well as a note about ethics that talks about consent. While this is a book targeting solo practitioners and assisting with healing wounds associated with the erotic self, the inclusion of consent is completely appropriate. 

Separated into parts which then house individual chapters, Quin has deftly taken a number of topics and expanded on them in a detailed way. In “Part II Laying the Foundation”, Quin talks about sensual magic and provides insight into how to prepare for the various practices described. Interestingly, it’s acknowledged that not all things need to be healed all at once and the reader is cautioned to take their time and check in with themselves. Quin explains:

“Our bodies hold the memories of all we have lived through, and some of us have lived through quite painful things. We might need support to heal, or release, some things. If you encounter something like that within yourself, I invite you to consider what kind of support might be the right choice for you and seek it out when you are ready.”42

Quin has spent a great deal of time ensuring that this book is approachable and written in a way that is helpful and not divisive. You will find no earth shattering practices in here, unless you count taking responsibility for your own healing particularly sensational. This is not to mean that the book isn’t worthy of being on the shelf alongside other popular books of this ilk; rather, I would suggest starting with this book before those others. The tone is soft and gentle and might be a better entry into this sort of practice for those who are new to this. It isn’t easy healing sexual wounds no matter how much therapy might have been done, and this book is in line with many parameters around self-care with respect to the numerous calls to perform self check-ins along the way.

Having said that, the section on erotic divinities absolutely got my full attention. In fact, I jumped ahead to it as soon as I saw the table of contents. Who wouldn’t? I mean, I guess some people have patience and read through the whole book in order the way it was meant to be read but that person is not me.

Quin states that “Magic. Sex. War. Love. The deities of passion hold all these things in their grasp. The Goddesses of Passion are known by many names and many faces.”43 Quin continues by naming a few: Inanna, Aphrodite, Lilith, Freyja, Venus, and Babylon, all of whom have their own stories and embody the Goddess persona in very different ways, depending on which stories you subscribe to.

Quin connects love and righteous war saying that they are two sides of the same coin, which is apparent in that goddesses of love are often also warrior women as well. It’s an interesting concept, and one that is found often when reading about goddesses in this context. Quin explains why there is such a deep connection between love and war within the context of love goddesses, stating, “Perhaps because love is a passion, love is a feeling that fills one with fire. Whether that fire is the gentle hearth or the roaring bonfire, it is akin to the fire that can be used to protect the ones we love from darkness.”44

Not only does Quin talk about the goddesses, but the gods of passion are mentioned as well. It’s a bit tricky to navigate this particular space when there is much talk of reclaiming the divine feminine, but Quin magnificently sidesteps the drama and gets right to the point. Quin says:

“Each one of us, regardless of gender, has to learn to temper our passions, and to know when to let them pour out into the world. And so, the gods of love are so often depicted as wild and kind in equal measure…with their passions held in balance in service of their love. And here is the lesson of the gods of passion; where the goddesses can teach us about boundaries of self, the gods can teach us about the boundaries of community and family. Passion is both expression and protection, and is this not love?”45

Recognizing that gender can produce more stress in specific instances, I feel that this book would be more helpful than harmful for those looking to reclaim their sexual sovereignty. There are exercises included throughout the book that assist with healing in the form of journaling, meditation, spellcasting, and others. I would recommend Crimson Craft to absolutely anyone looking to start down the path of healing, regardless of whether the harm being dealt with is sexual or not. This is a valuable addition to any library, and I know it’s going on my shelf.