Entering Hekate’s Cave, by Cyndi Brannen, Ph.D.

Entering Hekate’s Cave: The Journey Through Darkness to Wholeness, by Cyndi Brannen, Ph.D.
Weiser Books, 1578637910, 256 pages, January 2023

From the artificial lights in our homes to the hypnotic glares of our televisions and smartphones, all the bright, glowing baubles of consumerism keep us overstimulated and distracted, diverting our attention away from the true healing power of closing our eyes, turning within, and facing our inner darkness. Even for those of us who are avidly seeking enlightenment, the false teachings of “love and light” spirituality can be perilous, reinforcing our collective denial of the shadow. When we focus on “positive vibes only,” we are operating from a place of fear, because we have become afraid that we will manifest our fears if we acknowledge them. The truth is that turning a blind eye to our darkness only further disempowers us, because the buried shadow content of our psyches has a magnetic quality, and we are more likely to manifest the things we don’t want in our lives if we continue to repress and deny them.

In Entering Hekate’s Cave: The Journey Through Darkness to Wholeness, author and Hekatean witch Cyndi Brannen, Ph.D., is a psychopomp and healer, wielding her shamanic training and extensive experience as a professional psychologist like a blazing torch that guides readers through the labyrinthine tunnels of the Underworld to find the goddess within.

“Only by healing the shadow will we ever become whole,” Dr. Brannen says. “That is work accomplished in Hekate’s cave,”¹ which is “a place of sacred darkness, a place where we awaken to our own souls.”²

Dr. Brannen is a leading authority on contemporary Hekatean witchcraft, and her previous works include Keeping Her Keys: An Introduction to Hekate’s Modern Witchcraft (2019) and Entering Hekate’s Garden: The Magick, Medicine & Mystery of Plant Spirit Witchcraft (2020). She also founded the Covina Institute, a Mystery School and Coven of Hekate, in which she is the executive director and lead instructor.

“Our journey is that of Persephone,” Dr. Brannen says, and “the journey of the cave is one of self-acceptance.”³ This resonated to my core because, when I first initiated myself, I devoted myself to Persephone, but it was Hekate who appeared to me in dreams, and in the first initiatory dream, she named me Persephone. I was already living my own unique version of Persephone’s myth in waking life, and through self-initiation, I was consciously acknowledging my archetypal identification with her.

Based on my personal experiences and what Dr. Brannen writes, I believe that Persephone is the archetype of the witch who is initiated by Hekate and called into her service. Like Persephone, the witch has the shamanistic ability to move between the realms of the living and the dead, and communicate with spirits. She becomes queen of the liminal spaces, like Hekate.

There are fifteen chapters in this book, each one bearing an epithet of Hekate, accompanied by a unique sigil. I love working with her plethora of names because it’s like having a whole pantheon of Hekatean spirits who are each unique emanations of her multifaceted energetic current. The World Soul that is Hekate fragments like moonlight passing through a prism, bending into a rainbow of vibrant deific masks.

Dr. Brannen recommends gemstones for working with each epithet, such as “fluorite for learning and expanding awareness”⁴ when connecting with Hekate Triformis, the triple goddess of transformation. She also enlists one of my favorite stones, amethyst, “for awakening the soul,” “encouraging meditation,”⁵ and connecting with Drakaina, the ancient dragoness, or snake goddess, who “teaches us that we can shed our false skin.”⁶ I plan on focusing on the Drakaina epithet this year, since 2024 is the Year of the Dragon in Chinese astrology.

I have always felt an affinity with stones, and I have been fond of collecting them since childhood, but it had been a while since I meditated with them, so this was a great reminder to reincorporate them into my daily spiritual practice. I have a heart-shaped green and purple rainbow fluorite that I decided to use to connect with Hekate Triformis. In numerology, my life path number is three, and I deeply resonate with the imagery of the triple goddess. The sigil also spoke to me, and came alive, like an opening eye, as I gazed upon it.

Working with Triformis, I imagined a trio of voices, saying, “We are Hekate.” This triple-voiced Hekate reminds me to think of myself as my past, present, and future selves, and what it feels like to be all three at once, living in the present moment. Through this conscious alignment, I am a multidimensional being, present in all three realms at once, seeing my past, present, and future simultaneously. The fluorite amplified my self-awareness and surprised me with memory flashbacks. I am going to continue working with fluorite to connect with Triformis and enhance my clairvoyance.

The stones are powerful allies on Persephone’s journey, because Entering Hekate’s Cave initiates a heart-wrenching Underworld descent. Maybe it’s the sigils, or the magical power of the epithets themselves, but just reading this book is shadow work, and it triggered cathartic emotional reactions within me.

“This book is also part memoir,” Dr. Brannen says, “recounting my own journey through a difficult upbringing, sexual trauma, addiction, disease, and more.”⁷

Brannen’s raw vulnerability and transparency is part of the healing magic. By being open and confiding with her audience, she creates a safe space for readers to do the same, and I felt prompted to journal about my own experiences. The goddess Hekate walks through fire with us. She knows our darkest secrets and feels our hidden pain.

I read this book during Mercury retrograde in Capricorn, which, in my natal chart, is the Underworld of my 8^th House, and it was an intense experience. The most poignant insight I had was that I still suffer from a childhood abandonment wound that I never fully processed because I didn’t give myself permission to grieve.

When I was eleven years old, my mother left me and my father for a man ten years her junior. I’m now almost 40 years old, and in the dark womb of Hekate’s cave, I realized that I still haven’t healed from this wound because I have refused to acknowledge it. When my mother left, I was glad she was gone. My dad and I decided we were “better off,” and he acted like he was celebrating. He stumbled through life drunk, partying and blasting music. Both of us were in denial about how painful the abandonment had been. Soon after, he moved another woman into our house and proposed to her, but they didn’t stay together long because she couldn’t tolerate his alcoholism. That was left for me to deal with alone.

I was supposed to embrace the narrative of being better off, and side with my alcoholic father (it was us against her). Yet on some level, he probably resented me for looking like her, and he was abandoning me too. He was never present because of his addiction, and through his example, I learned to escape my own problems through alcohol. I never grieved when my mother left, because acknowledging how deeply it hurt would have conflicted with the affirmation that I was “better off without her.” I now realize that, as an adult, this abandonment wound has had a long-term negative impact on my self-esteem, my romantic relationships, and my attachment style.

Societal conditioning doesn’t permit us to properly grieve and process our wounds. We are discouraged from dwelling on our pain and validating our emotions by experiencing them. We are taught to bury our pain and pretend to let things go, to forgive and forget. The very thing we need to do to heal, we are denied, because of our own shame for being wounded, and because seeing our pain inconveniences others.

Up until she left, my mother had indoctrinated me with Christian values. I was taught to love my parents unconditionally, to turn the other cheek when people wronged me, and forgive them for their trespasses. If I showed any sign of anger or defiance, she condemned me for being resentful, and told me that I should forgive her, for my own sake. But it was really for hers.

In Chapter 9, Dr. Brannen illuminates the cathartic powers of Borborophorba, an epithet that comes from the Greek Magical Papyri and means “Filth Eater.”⁸ This is one of my favorite epithets because it reminds me of earthworms, the tiny chthonic serpents that eat decaying organic matter and animal waste and transform it into nutrient-rich soil. “The Aztec goddess Tlazolteotl also ate the waste of humans, then defecated it as flowers, symbolizing the transformative power of the goddess to turn filth into gold,”⁹ Dr. Brannen says. Borborophorba assists us in the process of eliminating the spiritual toxins that burden us and finding the hidden treasures buried within them.

In the myth of Persephone’s abduction, picking a narcissus flower initiated her kidnapping and Underworld descent. “Narcissism is yet another pitfall for some Persephone women,”¹⁰ Brannen writes. Both the personality disorder of narcissism and the flower were named after Narcissus, “who was fated to stare longingly at his own reflection but never see his own interior depths.”¹¹ Women who embody the Persephone archetype often worry over their image and have people-pleasing tendencies, because they want to be liked and their sense of self is based on what others think of them. They may also be more vulnerable to narcissistic abuse.

I grew up with a poor sense of boundaries due to the toxic enmeshment of my narcissistic mother. When I was little, I was sheltered and overprotected by her, so the abandonment was a relief in the sense that it gave me the breathing room I needed in order to individuate. Being abandoned by my mortal mother was also a blessing in disguise because it led me to my divine mother, Hekate, the goddess of witches. Up until that point, my strict Christian upbringing had been stifling, and in her absence, I was free to explore other spiritual paths. Ironically, after my mother left, she decided she was a witch too, and stole the thunder of my spiritual rebellion, but it was only a passing phase for her, and she ended up returning to monotheism.

When I was a teenager, my mother used to tell me how funny it was that I’m a Gemini, because “we’re just like twin sisters!” (I have a Gemini Sun and Moon and she is a Scorpio Sun with a Gemini Moon). She told me we looked alike, and that our lives mirrored each other’s. Since she saw me as her “twin sister” and best friend, she confided in me about all of her problems and traumatic experiences, and the combination of over-identification and trauma-dumping created a toxic empathic bond, which Dr. Brannen identifies as “secondary traumatic stress.”¹²

Now I realize that she was a narcissist who saw me as an extension of herself, and she didn’t want me to have a separate identity of my own. If I got angry at her for her behavior, she would gaslight me and say that I was the one doing whatever it was that she was doing. This confused me and conditioned me to question my perception of reality, to blame myself for any problems I encountered in relationships, and to tolerate boundary violations made by romantic partners.

My mother abandoned me and my father to be with her “true love” because she was a selfish narcissist. Even when she was around, she wasn’t present, mentally or emotionally. When I reached adulthood, she continued to abandon me by obsessing over that “true love” who in turn had cheated on her and abandoned her. Throughout my life, we went through cycles of her smothering and abandoning me, which gave me an anxious-avoidant attachment style.

Shadow work involves deep soul searching and self-reflection, which is sometimes shamed in our society as narcissistic navel-gazing, but this is a healthy form of narcissism that dives deep into the well of the soul, bringing us into alignment with our true selves.

The irony of narcissistic abuse is that the narcissist manipulates their victim into believing that they are the selfish one. Any attempt made by the victim to break free and assert their independence is perceived as narcissistic by the narcissist. Persephone’s narcissism is actually a natural part of her individuation process and represents her quest for personal autonomy. The narcissus flower symbolizes her blossoming self-awareness, but because her identity is still so wrapped up in her mother’s, it becomes an Underworld journey expressed through her forced marriage. It’s like she traded one narcissist for another. Or at least, that’s how it manifested in my life, because I found myself in relationships with narcissistic, abusive partners who reminded me of my mother.

Chapter 7, titled “Chthonia: The Descent,”¹³ focuses on protecting your boundaries and honoring the sacredness of your personal space. This chapter was the most triggering for me because of my personal struggles. I grew up with a poor sense of boundaries as a result of the toxic enmeshment of my narcissistic mother, as well as bullying I experienced at school, and the cumulative abuse groomed me for intimate partner violence.

While reading this chapter, I felt a lot of repressed rage surfacing as I reflected on the multiple instances of betrayal, abuse, and trauma I have experienced throughout my life. I felt enraged by the initial bullying and abuse that crippled my sense of personal boundaries and made me vulnerable to repetitive boundary violations. I found myself yelling and cursing all the people who have disrespected me and violated my boundaries in the past (I was alone in my home at the time), and it was a primal scream, like the roar of triple-voiced Hekate. I felt an immense sense of cathartic relief afterwards.

Beneath all the rage is the heartbreak of giving someone unconditional love and forgiveness and being punished for it with repeated disrespect and gaslighting until you are forced to cut them off for good. The last time I saw my mother, which was a few years ago, I had a vision of her as a zombie, grabbing me by the ankle and trying to drag me down to hell with her. That’s when I knew I had to make a choice: it was either her or me. I’ve been catering to her emotional needs and ignoring my own for most of my life. I felt toxic levels of empathy for her personal pain and traumas while neglecting my own. It’s time to choose me.

“As you move deeper into Hekate’s cave, your ability to discern between truly toxic people and those who are nourishing you amplifies,” Brannen says. “This may result in a cutting away of relationships with those who offer nothing but a steady diet of toxicity.”¹⁴

I have realized that, deep down, I’m terrified that if I love myself, it will make me a narcissist. I’m scared people will think I’m selfish and mean, because any time I have tried to set boundaries or stand up for myself, I’ve been accused of that, or the person offending me lashed out in anger and I felt that my physical safety was threatened. I’ve always identified as an empath, and concerned myself with the feelings of others, while disregarding my own. I was selfless, meaning I had no sense of self, because other people’s feelings were more important. I always tried to be caring and considerate of others, and I too easily forgave people who mistreated or disrespected me.

I was leading an inauthentic life. The harder I worked, the more impoverished I became. The more I tried to please people, the more they shamed and abused me. I reached a breaking point in 2019, and completely withdrew from society. I became a ghost, hiding in the shadows. I have been in Hekate’s cave ever since, feeling like I’ve completely lost my mind, despairing over my inability to function like a normal person, and only receiving the repeated message from my oracles that I need to heal. I hated myself for no longer being able to find a place in society. This passage revealed to me the reason why I’ve had such a lengthy stay in my personal Underworld:

“In the tales of Persephone, there is little told of the time between her entry into the Underworld and her ascension. We can imagine that Hekate pulled her into the cave so that she could adapt to her calling. During this period, she transformed from the naïve maiden to the sovereign queen.”¹⁵

Like Persephone, I need to remove the societal mask I have outgrown and embrace my soul’s true essence. I need to shed the false skin of familial and societal expectations that were projected upon me so I can be my authentic self. Just as flowers return from the Underworld in the spring, I will be able to step back into the light when I am ready to blossom into the wholeness of my personal sovereignty.

I can’t praise Entering Hekate’s Cave enough. This book came to me because I needed it. It also validated some of my personal revelations about the relationship between Persephone and Hekate, and blessed me with new insights as well. Dr. Brannen is a gifted healer and her work is a boon for all of those who have been called to serve Hekate and illuminate the darkness.

Rachel McConnell

Rachel Christina McConnell is a witch, tarot reader, intuitive astrologer, and writing spider. She holds an MFA in Fiction from Columbia University in the City of New York. Her short stories have appeared in Dark Moon Lilith Press and Minerva Rising Press’s The Keeping Room. Links to her publications are available here: https://rachelchristinamcconnell.wordpress.com

Natural Beauty Recipes, by Karen Gilbert

Natural Beauty Recipes: 35 Step-by-step Projects for Homemade Beauty, by Karen Gilbert
CICO Books, 1800653085, 145 pages, January 2024

This year during my annual holiday shopping at Lush, I decided in 2024 I want to learn how to create my own beauty and skin care products, most especially massage bars. Just a few days after that, I saw the newly released Natural Beauty Recipes: 35 Step-by-step Projects for Homemade Beauty by Karen Gilbert, which I soon discovered is the perfect book to support my new year initiative! This beautifully crafted book has all the information I need to get started, and after reading it, I feel confident and excited about my first projects I’ve planned out.

Gilbert is an expert in the field of natural skincare and fragrance, creating award-winning formulas for Neal Yard Remedies. She currently runs artisan perfumery workshops both locally in the UK and online and has previously published Perfume: The Art and Craft of Fragrance, teaching readers how to train their noses and layer scents to create body products and home fragrance sprays.

Before delving into the projects in Natural Beauty Recipes, Gilbert gives an overview about beauty and skincare overall, sharing the different skin types and a three-step skincare routine to follow and the “do” and “don’ts” of diet necessary to maintain a good complexion. She writes, “You would be surprised how many people with skin problems do not even think about changing their lifestyle, and try to fix them with cosmetic products instead.”⁵

With this in mind, Gilbert turns towards setting readers up with all they need to know about creating their own recipes, starting with the equipment required, ingredients, preservatives and antioxidants, and information on shelf life. I really enjoyed reading this section because often when I look at the back of a bottle, I have no idea what the ingredients are or why they are necessary, but now I understand better how different parts of the recipe work together.

And, oh my, all the things these ingredients can create is incredible! The recipes are divided into three different chapters, focusing on the face, body, and, finally, bath and shower. For every recipe, Gilbert neatly lists the ingredients and equipment required and provides a full description about the recipe, explaining why the ingredients are used, expected shelf-life, and other alternatives to ingredients or things that can be removed/added, depending upon one’s intended outcome.

She also includes a textbox on how to use the recipe, which, depending on the recipe, makes suggestions such as how long to leave on one’s face, how to prepare the skin for application (cleaning face, dampening skin, etc), or amounts to use (ex. 2 cups of bath salt). Gilbert wants you to have the best outcomes, and it’s clear she’s giving you every little detail to ensure you know not only how your product is created but its most efficient use too.

But do you want to know the absolute best part of this book? The pictures of every step! It is so incredibly helpful to be able to see pictures of each step to make sure I’m doing things correctly. Alongside the photographs, are Gilbert’s step-by-step instructions, which are thorough and fully convey what to expect/what is happening at each increment in the process. There’s also always a picture of the final product too, so you know what you’re making from the get-go.

Other very nifty and useful parts of this book are the glossary and resource section. The glossary defines terms used–the words I’m grateful to now understand when reading product labels! For instance, cocamidopropyl betaine is defined as follows:

“A mild surfactant derived from coconut oil. It is often used to make the product foam more and to improve the viscosity (thickness) in shampoo or shower gel formulations.”⁹

Then the resource section has lists of virtual workshops and tutorials, further reading (websites and books), website for a lye calculator, and what I find to be most valuable, lists of ingredient suppliers for both the UK and USA. I’m so grateful for Gilbert including these resources because finding reputable ingredients was on the forefront of my mind as I am preparing to start creating my own natural beauty recipes.

Here’s a list of the recipes that I’m most excited to try, which showcase the range of projects Gilbert teaches readers in this book: Rose & red clay cleanser, Lavender & witch hazel skin freshener, Rosehip treatment balm, Argan eye mask, lip balms, Vetiver & vanilla body cream, Shea butter & lemongrass hand softener, Pumice & peppermint foot scrub, Geranium & orange massage bars, Dead Sea detox bathing salts, Skin-softening milk bath, Herbal bath bags, and most of all, Mint-choc bath melts! I can already envision feeling luxurious, fresh, and radiant in 2024 when using these products. (I’ll just have to get my husband to share the excitement, as I have no doubt these ingredients add up quickly in cost! 😀)

All in all, Natural Beauty Recipes is a marvelous resource for those interested in getting started with making their own products. Gilbert gives readers her all; her expertise in fragrance and natural beauty shine through. Whether you’re a novice like me, beginning from step one, or someone who has some experience under their belt, Gilbert’s carefully curated set of recipes is such to delight the senses. I’m really looking forward to doing my first batch of a few of these as soon as my ingredients come in the mail. Until then, I’ll just keep doing my research and referring to this beautiful book for inspiration.

Alanna Kali

Alanna Kali is an astrologer, numerologist, and pioneer spirit that loves to explore life through the lens of depth psychology. She has a passion for studying the humanities and social trends. Her academic work is centered upon reuniting body, mind, and spirit through eco-psychology. She loves reading, spending time in nature, and travel.

www.travelingtarotxo.com

Sacramental Theurgy for Witches, by Frater Barrabbas

Sacramental Theurgy for Witches: Advanced Liturgy Revealed, by Frater Barrabbas
Crossed Crow Books, 1959883267, 250 pages, February 2024

In the Digital Age, witchcraft has become more popular and accessible to the public than ever before. Social media is a hot conduit for witches to spread information and personal gnosis through posts and video shorts, leading to the rise of practitioners who are sometimes referred to by the derogatory term “Tiktok witches,” because the quality and validity of this bite-sized content is often questionable. These days, it seems that witchcraft can be whatever a person who identifies as a witch believes it to be. A lot of witches, perhaps due to religious trauma from monotheism, are squeamish about applying the word religion to their craft, and many focus on self-deification, with a tendency to see spirits as archetypal forces they can activate within their psyches rather than as real, conscious entities with personal agendas of their own. If every person who identifies as a witch gets to make up their own definition of what witchcraft is, claim godhood by their own right, and discard the foundational teachings just for the sake of rebellion, then I feel there is a risk of clashing egos compromising the structural integrity of witchcraft as a spiritual path.

In this era of self-serving pop culture witchcraft, it’s refreshing to come across a book that both grounds readers with the religious roots of modern witchcraft and advances them to the next level. In Sacramental Theurgy for Witches: Advanced Liturgy Revealed, author Frater Barrabbas, who has over forty years of experience as a practicing ritual magician and is “an elder and lineage holder in the Alexandrian tradition of Witchcraft,”¹¹ offers a solid foundation, taking readers back to basics while still leaving plenty of wiggle room for creativity, personal gnosis, and experimentation.

His lore blends the theurgical practices of pagan magicians and Neoplatonic philosophers with the magical rites of Catholicism, which feels deliciously blasphemous, and brings to mind the myth of witches attending Black Mass, even though no sacraments are stolen from the Church or defiled. Frater Barrabbas claims that he has “appropriated what is no longer sanctioned or used by the Catholic church,” such as the Tridentine Mass, “and resurrected and transformed them to the service of Witchcraft liturgy and magic.”¹⁶ He proposes “that Witches and Pagans can repurpose the tools and beliefs that were once an important part of the Catholic faith from a completely modern Pagan magical perspective.”¹⁷

I love Frater Barrabbas’s incorporation of Catholic elements because I see the vast pantheon of saints as thinly veiled paganism, and I occasionally work with saints that I believe were originally pagan deities appropriated by the Church. I also take mischievous delight in rewording phrases from Christian prayers in blasphemous ways. For example, I might bless a ritual implement on my altar with the menstrual blood of Lilith instead of the blood of Jesus. I feel that a little bit of inversion and blasphemy in one’s witchcraft can be a wonderful way to break the chains of traumatic religious programming from childhood.

I was raised by a charismatic Christian, and have found that incorporating Judeo-Christian elements into my practice has helped heal my own religious trauma. By disowning monotheism, it became a part of my shadow self, so to deny that aspect of my spiritual heritage did not bring me to a place of wholeness. Initially, I wanted nothing to do with anything even remotely Christian and focused only on working with pagan spirits. But over the years (and it has taken many years of conscious effort to work through my religious trauma), I have gradually welcomed a few angels, saints, and even the Devil into my practice.

I was initially drawn to Sacramental Theurgy for Witches because I prefer a traditional approach to witchcraft. While I don’t strictly follow any specific tradition, my current practice is more strongly influenced by Robert Cochrane’s Traditional Witchcraft than Gardnerian or Alexandrian Wicca, and I love that Frater Barrabbas incorporates the use of traditional ritual tools, such as the besom of spirit flight and the stang, a forked staff that is iron-shod like a steed for Otherworld travels, which is an implement derived specifically from Cochrane’s craft.

Theurgy is a crucial element of this book, which Frater Barrabbas defines as “a magical operation that induces the Deity to perform a paranormal operation to benefit an individual or a group or to refrain or block an occurrence that would cause harm.”¹⁸

“Witchcraft Theurgy consists of two distinct categories,” Frater Barrabbas says, which are “sacramental magic and magical Mystery rites,” and the book is divided into two parts to cover these practices.¹⁹

Sacramental magic encompasses workings that bring the witch into union with a chosen deity, such as rites of transubstantiation, statue animation, and godhead personification. Magical mystery rites align the witch with the cycles of nature through the observation of lunar phases and seasonal rituals. In the chapter on “Lunar Mystery and Moon Magic,”²⁰ I appreciate that Frater Barrabbas emphasizes the uniqueness of each Full Moon from an astrological perspective. There is also a chapter on establishing a sacred grove outside, if one is blessed with a private outdoor space that can be dedicated to the gods. The theme of honoring divinity made manifest in nature is complemented by beautiful illustrations, many of which depict the various guises of the Horned God as naked men with horned animal heads.

Frater Barrabbas analyzes the theurgic practice of godhead assumption in witchcraft, in which a priestess or priest becomes a vessel, or medium, for a deity. The most well-known example of this practice is the classic rite of Drawing Down the Moon. One of the potential risks of godhead assumption is ego inflation, in which the vessel over-identifies with the deity beyond the scope of the rite, and Frater Barrabbas suggests that this can be prevented by working with a specific deity with a very distinct personality rather than being vague and calling upon an amorphous archetypal figure. He refers to the vessel as a medium, emphasizing the fact that they are channeling a specific spirit, not an aspect of themselves. I appreciate him addressing this hazard of divine possession because I’ve noticed there is a tendency to obsess over personal power and self-deification in the occult community, which I consider to be dangerously delusional. I have the traditional perspective that a witch’s power comes from spirit allies, not the ego. I feel like this attitude keeps me grounded and protects my sanity.

In one’s personal practice, godhead assumption can be used to work magic by channeling the power of the deity through oneself. For example, when the witch temporarily becomes the embodiment of a deity during a ritual, they become a mouthpiece for that deity, granting the witch greater authority, because it is not the witch speaking the spells, but the higher power of the channeled deity speaking through them. In Chapter Six, titled “Art and Ordeal of Deity Personification,” Frater Barrabbas instructs the reader on how to proceed with the “Witch’s Ordeal of Godhead Union.”²¹ Godhead assumption requires intense dedication and an intimate relationship with a specific deity. The devotional practices of sacramental theurgy create alchemical transformations within the witch that lead to “union with the One,”²² a choice of words reminiscent of the language people use when talking about coming into union with their true love, soul mate, twin flame, or whatever term of endearment they have for their ideal romantic partner.

“This ordeal is a magical love spell that you are going to cast on your God, and it will powerfully affect both you and your deity,”²³ Frater Barrabbas says.

Self-love is an important part of this process. Just as one would take good care of themselves to attract a mate, the witch is instructed to become an object of desire for their deity by bathing often and beautifying themselves with fine clothes, jewelry, makeup, and sweet perfumes.
I love this approach to godhead assumption because I’m fascinated with the biblical story of the Watchers descending from heaven and mating with mortal women, which can be interpreted as symbolizing the Holy Guardian Angel uniting with the witch as a divine lover. This also brings to mind the ancient concept of having a God Spouse, in which a priest or priestess becomes symbolically wedded to the god they serve. One of my favorite examples of this comes from Greek mythology, in which the Cretan princess Ariadne, the Lady of the Labyrinth and half-sister of the Minotaur, marries the bull-headed god Dionysos. After helping the hero Theseus slay the Minotaur, Ariadne flees Crete with him, but he abandons her on the island of Naxos, where she is rescued by the god Dionysos and made immortal through her union with him.

I personally believe that the New Age concept of going on a Twin Flame journey, which entails seeking union with one’s Divine Masculine or Divine Feminine counterpart embodied in an unavailable human partner, is a corruption of the idea of a God Spouse. Before Ariadne married Dionysos, she was heartbroken and left deserted on an island by the hero Theseus, and heartbreak can be a major catalyst for inner transformation and seeking a higher love with a divine counterpart.

Frater Barrabbas explores the possibility of “a sexual encounter with an embodied deity”²⁴ in rituals of sacred sexuality, such as the Great Rite, which “is used to confer upon an initiate the third degree of a consecrated priest or priestess,”²⁵ which is the highest degree in British Traditional Witchcraft. He also conscientiously addresses the importance of taking precautions regarding the safety and well-being of those practicing sacred sexuality, which must always honor mutual consent.

I appreciated the occasional personal anecdotes Frater Barrabbas shares that humanize the experience of being a witch. For example, before revealing a ritual titled “Erotic Mass of the Fourfold Goddess,”²⁶ he tells the story behind it, and it really impacted me emotionally. He relates how this rite was revealed to him by deceptive coven leaders who claimed it was an ancient secret ritual. “What I found out later was that this beautiful and supposedly ancient ritual had been completely made up by the leaders of my group and passed off as legitimate lore to the members,” he says. “Since those times, these same leaders left the Craft in the early 80s and became ardent fundamentalist Christians who targeted Witches and Pagans, telling the public that we were merely dupes of Satan.”²⁷ He shares this ritual with readers because he doesn’t feel oath-bound to keep it secret, considering its true origins.

I’m a solitary practitioner and I’ve never been in a coven, so the group rituals he shares in the book are beautifully written and inspiring, but will not be of practical use for me. One reason why I’ve never been in a coven is that most of the people I’ve met who have shown an interest in witchcraft lack commitment and sincerity. It’s a passing phase to them, and they can easily turn back to monotheism. It’s even more astounding to me, that in the author’s experience, these traitors were elders in his tradition.

I really resonated with this passage because it reminded me of times in my life when I felt betrayed by romantic partners, friends, and family, who either pretended to be accepting of my practice, or once identified as witches themselves, and then went back to Christianity and completely turned on me, condemning me as a devil worshiper and calling my gods demons. It hurt me deeply, but I think these experiences can be blessings in disguise, because tests of faith can deepen commitment.

In an initiatory vision I received well over a decade ago, I had a sexual encounter with the Horned God in the guise of Cernunnos. I remember vividly that it happened on a Winter Solstice. That night, I felt a strong calling from the spirit world to cast a circle and go into a trance, though I didn’t know why. During this impromptu ritual, I had a vivid vision of being in a vibrant green forest drenched in sunlight, and an erect Cernunnos approached me. I was so surprised by what was happening that it shocked me out of trance, and I immediately became afraid that the Christians were right, and witches really do have sex with the Devil. I identified as Wiccan at the time and up until that point I had denied the existence of the Devil, as did most, if not all Wiccans, probably due to the Satanic Panic, but this experience shifted my perspective and caused me to reevaluate my entire belief system. I had reached a dead end with Wicca, and my spirit allies were guiding me to Traditional Witchcraft. It took me several years to unravel the
religious conditioning of my childhood and I gradually understood that this experience was an initiation into the mysteries of the Horned God as the folkloric Devil, who is a shapeshifting spirit of nature, and not the personification of absolute evil. Embracing the title of devil worshipper helped me to do necessary shadow work for my personal and spiritual growth.

Sacramental Theurgy for Witches is not for the faint of heart or those who think of witchcraft as a passing phase. It’s for serious devotees who have established their own consistent practice over the course of many years and wish to deepen their relationship with the divine by not only becoming a medium for their chosen deity, but by elevating their relationship with their god to a sacred romance, and love is the greatest mystery of all. By weaving together the seemingly disparate threads of multiple traditions, and integrating their wisdom into his own lore, Frater Barrabbas promotes a sense of wholeness, rather than separation, in witchcraft. This book will be a wonderful resource for those looking to reconcile Christianity and other traditions with their practice.

Rachel McConnell

The Torch of Brighid, by Erin Aurelia

The Torch of Brighid: Flametending for Transformation, by Erin Aurelia
Moon Books, 178904281X, 144 pages, June 2023

As someone not too familiar with the tradition of flametending, my ideas around what I thought it was versus what it actually is was both surprising and enlightening. In The Torch of Brighid: Flametending for Transformation, author Erin Aurelia takes us into the realm of the Goddess and shows us precisely what it means to be a flametender.

As an author, poet, spoken word performer, editor, and book coach, Aurelia has tended Brighid’s Perpetual Fire for 20 years and is the founder of the Daughters of Brighid flametending order. Author of numerous books on the subject, Aurelia also runs an editorial services and book coaching business where she offers her services to authors in a variety of self-help and spiritual areas that focus on women writers and voices in the heart-centered and spiritual coaching space.

If you’ve read any of my previous reviews, you will know that I love introductions as I feel they set the tone for the entire book and also impart the flavor of the author’s tone. In this book, Aurelia provides both a preface and an introduction and I couldn’t be happier.

The preface sets the tone for the book, clearly setting out the author’s goals and direction. It’s explained here that this book is not “reconstructing a past pagan practice, as there is no known pre-Christian flametending practice to Brighid which can be reconstructed”²⁷.Aurelia is very clear that this book is not making any direct connection between any sort of mystical links that might have been suggested previously by other authors’ works, and instead chooses to focus on “presenting an inspired practice, like spiritual poetry.”²⁸

At first blush, this whole book feels like a poetic love letter from the author to the Goddess Herself. It’s well written in a style that is approachable for those not familiar with this specific realm of spirituality yet doesn’t feel dumbed down for those who are seasoned. The concepts presented resonated deeply with me personally, and I was a bit surprised at the depth of my feelings as I read through it. This practice feels like coming home to oneself in the context of using deity as a conduit, which is of course what the purpose of this book is. It’s empowering and fulfilling and inspirational and I am so glad I picked it up.

The topics discussed in the book range from the history of the practice to an in depth transformational journey through the seasons. While it sounds like a lot of time needs to be invested, the book states that the reader can experience the sensation of flametending through a twenty-night period. Considering how often we subject ourselves to fad diets and other modes of “bettering” ourselves, I would respectfully offer that twenty nights of this practice could be far more beneficial than counting calories or fasting. But I digress: we each walk our own path.

The introduction gives the reader some background on how Aurelia first came to know Brighid. I find these origins fascinating as we have all walked our own paths to the various deities that we work with. Aurelia’s story resonates not because of the deity she observes but of the way she has integrated the lessons into her personal journey. She states:

“Her burning torch lit and guided my way, and where she led, I followed. I followed her from being one who burned myself out for others to one who learned to tend her flame from within. I followed her in my spiritual practices from celebration to devotion to contemplation to transformation.”²⁹

This path described by Aurelia is precisely the one laid out in the book. I would humbly offer that burnout is often something experienced by those in caregiving or mothering roles, whether or not they have additional responsibilities outside the home or facility in which they provide care. Speaking personally, I often find myself in positions where I give too much of myself and then have nothing left for myself. This book is instrumental in discovering why that happens, and, more importantly, how to identify when it’s happening so that the energy can be shifted inward to where it’s needed most.

One of the most powerful concepts in this book is the idea that spiritual exploration and growth need not be done using external methods. While helpful at times, it’s also easy to become lost in a sea of voices and practices that might not be what’s needed. This is a personal practice and while you could share this journey with others at some point along the path, this feels very much like a task for one.

The practices in this book are presented in an easy to understand way with various supporting modalities, including runes. Aurelia says that the book is geared towards devotees of Brighid and those curious about the practice, stating:

“The depths can be dark, but her torch ever shines to illuminate a way for us toward our own illumination, healing, and growth. The practice in these pages is an invitation to follow this lit path through the forest of ogham trees in search of your true self, your unbreakable and remarkable soul hiding behind and beneath your fears.”³⁰

If you are at all interested in any of the concepts presented here, pick The Torch of Brighid up. In fact, even if you aren’t interested, pick it up anyway and thumb through it. I guarantee something in these pages will leap out and whisper to you as it did to me.

Sarrah October Young

Sarrah October Young is a writer and practising witch who wished she could do stand-up comedy. When she isn’t writing or witching, she can be found posting about her cats on IG @therealoctober.

Theurgy: Theory & Practice, by P.D. Newman

Theurgy: Theory & Practice: The Mysteries of the Ascent to the Divine, by P.D. Newman
Inner Tradition, 164411836X, 224 pages, December 2023

Theurgy is a Neoplatonic form of ritual magic in which the practitioner seeks mystical union with a divine being. The term theurgy, which means “to work with deity”¹ in Greek, was first coined in the Chaldæan Oracles, a fragmented collection of dactylic hexameter verses, written in Homeric Greek, that were believed to have been channeled directly from the gods by either Julian the Chaldæan, or his son, Julian the Theurgist, during the late second century CE.

In Theurgy: Theory & Practice: The Mysteries of the Ascent to the Divine, author P.D. Newman, who has practiced theurgy for over two decades and is also a member of both the Masonic Fraternity and the Society of Rosicrucians, supplies a solid scholarly background on the development of theurgical practices. Even though the Chaldæan Oracles are the fundamental text on theurgy, he argues that the practice itself can be traced all the way back to Homeric times.

In Part I, he demonstrates how the ancient Greek version of shamans, called iatromanteia (“healer-seers”), and the Presocratic philosophers laid the foundation for theurgical practices.

“Theurgy,” Newman explains, “is a process of anabasis or magical ascent whereby practitioners, such as the Neoplatonists…achieved henosis or mystical union with a deity, the Demiurge or the One,” while katabasis is “a dreamy descent to the domain of the dead and to the dark goddess who rules over that realm.”²

Plato and his followers aspired to ascend through the planetary spheres and unite with the One, the paternal Monad, using theurgical practices, while their predecessors, the iatromanteia (“healer-seers”) and Presocratic philosophers, sought Underworld descent, or katabasis, and union with the terrifying goddess that ruled there.

“For the Platonists, katabasis was understood as the descent of the soul into a body upon incarnation,” Newman says. “Hades, additionally, was allegorized and viewed as the very world that we, as embodied beings, inhabit.”³

In Plato’s teachings, the body (soma) is a grave (sema), and a prison for the soul. Plato’s famous “Allegory of the Cave” in the Republic demonstrates how the focus of theurgical practices shifted from the Underworld to the heavens. “The goal of the theurgist is not unlike that of the prisoner in the cave—to escape the sensible world of duality and penetrate the realm of ultimate, unitive reality above,” Newman says.²⁸

I was fascinated to learn that the Sicilian stratovolcano Mount Etna was believed to be an entrance to Hades, and sacrifices to the goddess of the Underworld were thrown into the mouth of this fiery cauldron. According to legend, the iatromantis (healer-seer) Empedocles threw himself into the volcano to prove his divinity, and it erupted, vomiting out a single bronze sandal. Through self-immolation, Empedocles achieved henosis (mystical union) with the goddess Hecate. A single bronze sandal is one of her attributes as the Lady of Tartaros in the Papyri Graecae Magicae, and the Greeks associated bronze with the Underworld. This was a profound insight for me because I didn’t know that Hecate was associated with volcanoes, and this explains her fiery epithets.

Part II explores possible theurgic elements in Homer’s Odyssey and Iliad. In Chapter 6, titled “Porphyry’s On the Cave of the Nymphs,” Newman demonstrates how philosophers often saw Odysseus as a spiritual hero, on a path of return to his celestial abode. For example, he says the Pythagoreans interpreted the song of the sirens to be the music of the celestial spheres, which is so beautiful it has the power to “lift the soul in its theurgic ascent to the Good,”³⁰ and the Neopythagorean philosopher Numenius of Apamea saw “Odysseus as escaping genesis, the realm of ‘becoming,’ symbolized by the waters of Poseidon.”³¹

I loved this chapter, and the passages about Witch Queen Circe really blew my mind. According to the Neoplatonic philosopher Porphyry of Tyre, Circe symbolizes the cycle of metensomatosis, or reincarnation, in which eternal souls change bodies like clothes. Aiaia, the island over which she rules, is part of the land of the dead. Bewitched by the pleasures of the flesh, Odysseus’s men drink the witch’s brew and are reborn as beasts. Only Odysseus himself, who is on a path of ascension, is immune to her powers. Now that my perspective has been shifted to view the Odyssey as the tale of a hero’s apotheosis, I will never read it the same way again.

Part III, titled “Theurgic Telestikē,” analyzes the practice of animating cult statues. This section was the most relevant for me because I have written my own rituals to awaken my deity statues in the past and I am looking to incorporate more traditional methods of doing so in order to infuse my rituals with historical authenticity. I also recently wrote a ritual to enliven a scrying mirror for Lilith, because in Jewish folklore she was believed to inhabit mirrors. One passage in particular really resonated with my intention, in which Newman quotes Plotinus, who compared the consecrated cult statue to “a mirror able to catch some image of it.”³²

In order to animate the statue, a sympathetic link is created with “theurgic talismans called synthēmata (tokens) and symbola (symbols),”³³ which are similar to the planetary correspondences assigned to plants, animals, and minerals in natural magic. However, there is more to statue vivification than simply following a list of correspondences recognized by the intellect. Rather, the tokens and symbols help the theurgist align with the deity by making their divine essence become conscious, or awakened, within themselves, especially if they have psychoactive properties that alter one’s consciousness. For example, in fragment 224 of the Chaldæan Oracles, the goddess Hecate instructs the theurgist to animate her statue with wild rue, or Syrian rue, an entheogenic plant that the Roman naturalist Pliny the Elder associated with vision, which is still burned today in the Middle East to repel the evil eye.

My devotion to Hecate inspired me to learn more about theurgy because of her exalted status in the Chaldæan Oracles, in which she is referred to as the World Soul, or at least she is according to my copy, translated by Ruth Majercik. Before reading this book, I wasn’t aware that there is conflicting scholarship about whether or not this epithet applies to her, and I was surprised to find that Newman presents the argument that Hecate is not herself the anima mundi, or World Soul, because her position in the Chaldæan hierarchy is too elevated.

“Indeed…in the Oracles, Hecate is said to be the cause of soul—but not soul itself, “Newman says. “Rather, Hecate is acknowledged as a goddess of liminality who exists in the space between two realms, such as she served when acting in the role of psychopomp for Persephone in the Eleusinian mysteries.”³⁴

In an initiatory dream I received over a decade ago, Hecate stabbed me in my right side with her dagger and pomegranate juice flowed from the wound. “You are Persephone,” she said. Several years later, the dream made more sense to me when I read Fragment 51 of The Chaldean Oracles: “Around the hollow of her right flank a great stream of the primordially-generated Soul gushes forth in abundance, totally ensouling light, fire, ether, worlds.”³⁵ If Hecate is so elevated that she transcends the epithet of World Soul, then I wonder if perhaps her lowest aspect, the maiden Persephone, should in fact hold that title.

Theurgy: Theory & Practice is an astounding work that combines shamanism, various schools of Greek philosophy, and theurgical praxis that can be integrated by modern occultists. The many branches of Greek philosophy can be an overwhelming topic to explore, but Newman does an excellent job of diluting the common theurgical elements, and a wealth of information is condensed into under 200 pages. Both modern theurgists and devotees of Hecate will appreciate this work, especially if they are interested in learning more about her significance in the Chaldæan Oracles.

Rachel McConnell

Censored Angels, by Zara West

Censored Angel: Anthony Comstock’s Nemesis, by Zara West
Tidal Waters Press, 1959318128, 350 pages, June 2023

Censored Angel: Anthony Comstock’s Nemesis by Zara West, the second book in her Forgotten Women series, is a historical fiction novel about the life of Ida Craddock, a mystical marriage counselor and advocate for free speech. West tells Craddock’s tale in first-person narrative form, opening a doorway for reader’s to enter Craddock’s fascinating inner world.

The story begins with Craddock as a teenager in 1875, highlighting her trying relationship with her mother, who continually undermines her career ambition and spiritual pursuits. Craddock’s one place of peace is her Quaker school where she excels academically. Upon learning her beloved teacher has passed away, after she had come to Craddock for advice about the pain she feels during material relations, Craddock is devastated. She was too late to save her teacher, but is now determined to help other women in similar situations.

This sets her on a path of study focused on the religious history of sex worship, along the way gaining knowledge from doctors, activists, and spiritualists who share her mission. She also has the divine support of her angels, most notably her spirit husband Soph, who guides her in the art of heavenly love. Her rebellious, unconventional ways continue to put Craddock at odds with her mother, who is a staunch Christian temperance member.

Craddock yearns to gain some independence. Working as a typist and escaping her mother’s roof, she begins to cultivate her own dreams. Even though Craddock had dreams of becoming a scholar, to stay afloat, she resorts to publishing her instruction manuals about human sexuality and the correct way to have appropriate, respectful sexual relations between husband and wife. Her most famous works include Heavenly Bridegrooms, Psychic Wedlock, Spiritual Joys, Letter To A Prospective Bride, The Wedding Night, and Right Marital Living. These publications soon become the focus of Anthony Comstock, the notorious Anti-Obscenity PostMaster General known for his staunch laws about what was and was not appropriate to send through the mail.

Craddock’s continual effort to prove herself as an intellectual comes up against sexism, censorship, and ill-will from Comstock who see her as a deviant. But she doesn’t allow her mother or Comstock to stand in her way. Pinching pennies to pursue her path, she moves from city to city to have the freedom to continue her studies. The book covers her time in England, California, Chicago, and her home city of Philadelphia. Finally, in New York City, Craddock stands her ground against Comstock. She advertises her services as a marriage counselor and proclaims herself High Priestess of the Church of Yoga. She openly sees clients and hands out her work, baiting Comstock to come after her.

Eventually, Comstock does bring charges against her. And this time, unlike her previous arrest where she took a plea deal, Craddock refuses to back down and uses the trials as an opportunity to take a stand for what she believes in. With the assistance of other open-minded reformers and activists, Craddock used her publicity to advocate for free speech. Ultimately though, facing serious jail time, Craddock decided to end her life as a free woman, writing in a letter to her mother, “I maintain my right to die as I have lived, a free woman, not cowed into silence by any other human being.”

Personally, I absolutely loved this book and think Kosher did an incredible job of portraying Craddock. I first learned about Craddock when reading the work of Emma Goldman, who really looked up to Craddock and sung her praises. I then read The Man Who Hated Women: Sex, Censorship, and Civil Liberties in the Gilded Age when it was released in 2021. That book gave me insight into Craddock’s significant role in advocating for women’s rights and free speech.

However, even with all this information I had read about Craddock, she never really became someone I connected with personally until West’s writing in Censored Angels. Kosher drew from Craddock’s letters, diaries, published work, as well as first hand material such as newspaper and magazine articles and court records to create this narrative. Even though this book is historical fiction, the way Kosher weaves in actual quotes provides the readers with insight into Craddock’s inner world.

Kosher also does a very good job of setting readers within the time and place of Craddock’s life. Small details about the way people dressed or the current trends ground readers in the historical period of Craddock’s life, further situating the significance of her work in comparison to the repressed Victorian values that dominated the Gilded Age.

I also was simply blown away by how well Kosher seemed to understand Craddock. The level of commitment she must have put into this research, the time truly contemplating Craddock’s motives and what she was trying to do, along with respect for her spiritual truth, most notably her angelic husband Soph, demonstrate considerable talent on West’s part. It’s one thing to write a biography, it’s a whole other thing to tell the fictional autobiography through a first-person narrative and make it feel so real.

All in all, I highly recommend Censored Angel to those interested in spiritualism and feminism. Craddock is not given enough recognition for her life’s work, which truly paved the way for others to advocate for women’s rights to have knowledge about their own bodies and agency over their sexual and marital affairs. West’s writing is sure to keep you amused (I was hooked from the first chapter!) and make you feel admiration for the sacrifices Craddock made to share her divine wisdom with the general public to ensure Americans maintained their freedom of speech.

Alanna Kali

www.travelingtarotxo.com

The Royal Path of Shakti, by Daniel Odier

The Royal Path of Shakti: The Erotic and Magical Techniques of Kaula Tantra, by Daniel Odier
Inner Traditions, 9781644117163, 187 pages, July 2023

Daniel Odier has detailed and explained each technique of the Kaula Tantra in his book The Royal Path of Shakti: The Erotic and Magical Techniques of Kaula Tantra.

Odier was born in Geneva and studied fine arts in both Rome and Paris. After working as a music critic for a newspaper, he traveled to India and studied with Kalu Rinpoche for seven years. Almost ten years later, he met the yogini Lalita Devi and received a transmission of Mahamudra and other mystical teachings in the Kaula Tantra Tradition. He presents the teachings in this book with the full permission of Lalita Devi. Odier has shared these teachings all over the world, as well as publishing poetry, critical works, and numerous books on tantra and Eastern mysticism. When not traveling, he resides in Switzerland.

“The problem with seeking enlightenment is that you always come to the point where you think you have it.”³¹

In his preface, Odier gives a thorough history of tantra and the great masters. With this background as his base teaching, he shares 43 Practices then followed by 24 Patala of the Kaulajnananirnaya Tantra. In addition to a Table of Contents that spells out each practice and patala, each page is earmarked with either the name of the practice or the number of the patala. This makes it very easy to navigate the teachings. He also adds this note about the teachings from his yogini Lalita Devi:

“Each time that I asked her where something was in the Kaula Tantra, she would smile and reply “I am placing it in your heart and that will be your library. Knowledge is not practice and the Matsyendranath took care to conceal the practice so that only he who received the direct transmission could penetrate the mysteries of the twilight language.”³³

In reading about the practices, I learned that the chakra system was a little different from the chakras I had been taught in my yoga practice and Reiki training. This system utilized eight chakras, including one on the forehead AND one between the eyebrows. The other difference was the addition of a chakra of the mouth and palate. Throughout the information on the practices, Odier weaves stories of his own initiation into this magical system for life.

One of my favorite practices is “Practice 23: Dietary Practices”. In this chapter, I learned about the interconnectedness of everything and how everything is alive. He speaks of the importance of asking your body what it wants to eat. I also enjoyed “Practice 40: The Yoga of Looking with Your Skin”. I recorded the meditation in that chapter and enjoyed this exploration with the ruby goddess.

After reviewing the practices, I was interested to know what “patala” meant. It translates as “feet,” and refers to the lower regions of the universe: underworld or netherworld. These transmissions bestow sacred knowledge to the student and each one builds on the patala that comes before it. As I was reading the warehouse of knowledge in the second part of the book, I was reminded of A Course in Miracles and how the text starts with simple ideas and builds the knowledge base of the student.

My favorite patala is Patala 7, which relates to “old age and decline.”³⁶ Through a series of meditations over a period of six months, one can transcend age and dying:

“By uniting with Kamakala, one can put an end to old age. Thus, we have explained to you the secret and the characteristics of the being who has changed inwardly.”³⁷

At the end of the book, Odier shares a brilliant conclusion, a glossary of spiritual and mystical terms and a complete index. Each of these helps the reader process the information that he relates. This last sentence summarizes the teachings of Odier. The life of the yogi truly relates to changing oneself from the inside out. In his conclusion, he says this about the Kaula Tantra tradition:

“The yoginis saw the master-disciple relationship as an intense heart-to-heart experience-no wasting of time, no prerequisite purification, no milestones to get beyond. . . This is what this text reveals to us, imbued with the magic of a time freed of all religious conformism.”³⁸

Odier’s writing style is very conversational and easy to read. The patala section is written as a letter or a journal entry that chronicles questions from the student and the teacher’s reply. I really enjoyed this style of writing and found it to be very personal and authentic.

The Royal Path of Shakti would be good for any yoga student, yoga teacher, or anyone who wants to strengthen his relationship with spirit or adopt a spiritual practice. I can see myself starting the new year or a new month by rereading the book, in a “practice a day” systematic approach.

Alanna Kali

Spiritual Revelations from Beyond the Veil, by Douglas Charles Hodgson

Spiritual Revelations from Beyond the Veil: What Humanity Can Learn from the Near Death Experience, by Douglas Charles Hodgson
O-Books, 1803413409, 152 pages, January 2024

In his beautiful tribute to life on the Other Side, Douglas Charles Hodgson highlights experiences from people who have had near death experiences (NDEs) in Spiritual Revelations from Beyond the Veil: What Humanity Can Learn from the Near Death Experience. This book not only recaps these experiences, but also catalogs what he learned from over 500 interviews from the International Association for Near-Death Studies and its website.

Douglas Charles Hodgson is a retired lawyer, dean, and professor of law, who has focused on human rights, religious discrimination, and religious fundamentalism. Following his forty-year legal career in Canada, England, Australia, and New Zealand, he began a study of twelve religions, as he searched for the meaning of life. After this exploration, he wrote a book called Transcendental Spirituality, Wisdom and Virtue. Hodgson has also written four other books. Born in Canada, Hodgson now lives in Perth, Australia and has dual citizenship.

In his preface, Hodgson presents the concept for his book and how he came to be interested in NDE experiences, following the publication of his book on transcendental spirituality. He made use of information from the International Association for Near-Death Studies (IANDS) and the hundreds of accounts from people who experienced NDEs. He asserts that he “decouples spirituality from a religious context”¹:

“Indeed, numerous IANDS authors declared that before their near-death experience, they had no religion and did not believe in the existence of God or an afterlife, while others who were adherents to a particular religion or faith declared that after their experience, their particular religion was of less importance to them and henceforth aspired to be more spiritual in their outlook on life and in their dealings with others in the natural environment.”²

He hopes that this book will “provide comfort and assurance to those who have fear or uncertainty about the eventual demise of their physical bodies. It is to reassure them that their souls are eternal and that there is a beautiful afterlife to be enjoyed within the higher spiritual realms (our true home).”³⁹

Hodgson takes care to let the reader know that all accounts were anonymous, and that no identifying information is shared. He also points out that while no two NDEs are the same, there are similarities and accounts that “tend to corroborate one another.”⁴⁰ Within this book, Hodgson takes the accounts from people who have experienced an NDE and arranges the comments into nineteen categories.

Starting each chapter with the name of the topic, Hodgson provides a brief explanation of the NDE information that he will include. Then, he lists the comments or experiential narrative from each NDE that fits in this category.

For example, the first chapter is entitled “God/The Source”, and it includes what various NDE authors “have described concerning their encounters with God and God’s supra-human qualities and attributes as well as any messages or revelations which were imparted to them either by God or higher spiritual beings.”⁴¹

Here are just a few of these comments:

“God exists as well as an afterlife beyond our earthly life.”⁴²
“God is our creator and our soul returns to him.”⁴³
“God is the center, and we are all spokes of the universal wheel.”⁴⁴

My favorite chapter was one entitled “Loving Yourself”. In this chapter, Hodgson shares the importance of loving oneself, “not in a narcissistic sense but in a compassionate sense.”⁴⁵ He goes on to share revelations on self-love from those who experienced an NDE, including the following comment:

“My life review taught me that before we can let God’s light and love in, we must forgive ourselves.”⁴⁶

Hodgson’s book is written in a very conversational, clear style. The information is presented in a very open and objective way, and one that does not include any bias or religious connotations. I am impressed by the time and work that went into researching, cataloging, and writing this chronicle of NDEs. The organization of all of this material, from over 500 accounts of NDEs, is truly remarkable. He also includes a few sources for learning more about NDEs.

What I like best about Hodgson’s book is the way that I can use this information for daily encouragement or journal prompts. For example, in the chapter called “Our Earthly Life Purpose and Meaning”, I saw these thought-provoking prompts that I want to use for daily affirmations:

“Life is meant to be lived in abundance.”

“Do not be concerned over what others may think of you. “

“There is meaning in everything.”

Spiritual Revelations from Beyond the Veil would be great for all interested in what happens after we pass on, including anyone who needs encouragement after a loss, someone at a crossroads or someone asking “why?” in a general context. In Hodgson’s own words:

“For those who are grieving the loss of a loved one and for those who feel lost and confused about the meaning and purpose to their lives and what lies ahead of them, it is hoped that this book will provide comfort, peace, solace, assurance and direction.”⁴⁷

My husband and I work with grieving people, giving mediumship readings, and providing resources for life after a loss. Hodgson’s book will provide us with even more information to share with our clients, family and friends.

PJ Spur

PJ Spur is an author, intuitive, spiritual mentor, astrologer, and hypnotist. She does tarot & oracle card readings, natal chart readings, grief coaching, and relationship healing. She also has hosted a weekly “Coffee & Cards” event with her Soul Compass Community for the past four years. Her book Navigating Grief with Grace is available on Amazon. Learn more at www.dearpj.com

Bones & Honey, by Danielle Dulsky

Bones & Honey: A Heathen Prayer Book, by Danielle Dulsky
New World Library, 1608688925, 208 pages, November 2023

While prayer comes from the heart, oftentimes we still long for the words to express ourselves. Bones and Honey: A Heathen Prayer Book by Danielle Dulsky gives voice to prayers we didn’t even know we needed—those secret whispers of the heart we can only hear when we slow down to listen. Dulsky’s words in this book are the balm to our weary soul in trying times, the catharsis that brings sweet release, to usher in a new vision.

“To pray is not to submit but to cast a spell, to speak our imaginations aloud and make manifest our most earnest requests. No spell comes to fruition without the confluence of innumerable sources, and every Witch knows this well. By extension, every spell is, in part, a prayer.”⁴²

As a little girl, I devoutly learned to say my Christian prayers each night. Decades later, I will still find myself saying a quick Hail Mary at times, but that’s about the only prayer I can remember that feels resonant after wading through the wounds the Catholic Church inflicted on my spirit. I’ve yearned to have new prayers woven into my body and soul’s memory to call forth when needed, especially words to encapsulate what I’m feeling in the midst of troubling modern times featuring pandemics, ecological collapse, and war.

My path in witchcraft has unleashed unforeseen desires, teaching me the value of integrating all aspects of myself. Yet, it still remains a challenge to feel prayer deeply within my body, rather than as though I am being forced to prostrate myself to the limited gods available in modern religion, with hopes of calling into being my visions. Dulsky captures my sentiment perfectly in the introduction to this book, writing:

“As the veil continues to life, as the curtain rises to reveal far more sacred actors than the few famed gods whose names we all know well, we still need prayer. We have our own “earn requests,” not for forgiveness or redemption but for all beings, ourselves included, to be whole, well, and free.”⁴³

What words are left when we cast our guilt, shame, and falsehood aside to reveal what’s left at the core (bones), instead opening up to be a channel for goodness and sweetness (honey) in the world? Whether you read these prayers aloud or quietly to yourself, the potent force of these prayers is bound to have a ripple effect.

Now, it’s worth noting that the term “prayer” in this book might be different from what one has come to associate with the term. Dulsky’s prayers include blessings, songs, and even short stories. And they are organized into thirteen books, each one an archetype that she believes is an important medicine for the world right now. Then every book consists of thirteen prayers related to the theme of the archetype.

Some examples of the books are “Book of Wild Lovers: Prayers for Lust, Seduction, and Majestic Relatedness”, “Book of the Nameless Grandmothers: Prayers for Ancestral healing, Lineage Exploration, and Forgiveness”, “Book of the Botanical Babe: Prayers for Innocents, Beginnings, and Wild Children”, and “Book of Shape-Shifters: Prayers for Time Weavers, Human Evolution, and Strange Futures”

These archetypal themes are just the general essence of each chapter, and Dulsky provides an overview of the significance of the archetype and why it’s relevant to healing in modern times. And if this is all feeling a bit heady now, as archetypes can sometimes be given their expansiveness, the organization of the book makes it VERY easy to find exactly the prayer you need at any point in time.

Skimming through the table of contents, one is easily able to find the right prayer for them. The prayers are all numbered and within the title is the circumstance to say the prayer. For instance, if I was looking for “6.2 In Praise of our Wild Stories: To Sing When the Moon is New” to do a ritual, I would immediately know to go to the second prayer in chapter six.

Admittedly, I’ve mostly read the book in bits and pieces as I feel called to by prayer, rather than moving through all the archetypes sequentially. But I think there’s value in delving into each archetype and moving through the prayers to understand the archetype’s energy more.

As for Dulsky’s writing, it’s lyrical, raw, and potent. It has a boldness that cuts deep, even in the tenderest of times. I’ve been reading the words aloud and often feel I become infused with a greater power; my voice shifts as I feel the emotion run through me. The brilliance of this book quickly becomes a channel, and I have no doubt the prayers I am reciting are reverberating to create change.

I’d like to say I picked a favorite poem to share, but every one I read stirs something within me that I can hardly set one above another. Some that have felt especially potent though are “9.2 See Our Joy: To Giggle-Spit at the False Prophets”, which reads in part:

“See our joy and be on your way, preacher. We repent nothing, and you can’t sell our own belonging back to us. We’ll find our own redemption in the forest and take our communion from the mountain stream, thank you very much.”⁴⁴

I also have really been vibing with “6.1 The Old Haunted Skin: The Snake’s Dark Moon Energy”, which begins:

“Shedding this too-small skin, I am, for this serpentine queen makes herself ready for what comes.”⁴⁷

Finally, the tender prayers of motherhood and wild children call to me, such as this snippet of “13.4 Love, Innocence, and Climate Change: A Prayer for Young Families”:

“Our strange souls chose each other to share a home in this time of great unraveling, in these wild moments of war, heat, disease, and rising waters. Fools might call it coincidence, the coming together of our peculiar family, the knowing ones understand the nature of fate.”⁴⁸

All in all, Bones & Honey fills the reader with world-shifting, world-building, and world-sustaining words. Dulskey’s prayers defy time, connecting us to the past, present, and future, while anchoring us in our bodies. These prayers are much-needed medicine for our time, and I truly am excited to know I’ll be chanting them heart to heart with a powerful collective of heathens and witches.

Alanna Kali

www.travelingtarotxo.com

Soul Journey through the Tarot, by John Sandbach

Soul Journey through the Tarot: Key to a Complete Spiritual Practice, by John Sandbach
Destiny Books, 1644117096, 384 pages, November 2023

I’ve been studying tarot for almost 27 years, but these magical cards contain so much wisdom that there is always something new to learn, and I often feel like I’ve barely scratched the surface. Most tarot books on the market tend to be geared towards beginners, rehashing the same sets of keywords and interpretations, so I get excited when I find a text that delves deeper into the esoteric teachings of the cards.

In Soul Journey through the Tarot: Key to a Complete Spiritual Practice, author John Sandbach shares his own unique magical system, co-created with his spirit guides and inspired by over 50 years of studying tarot. Sandbach first channeled these oracles in 1976, and wrote this updated edition with the intention that it will be used as “a tool for vibrational healing.”⁴³

He has named the Major Arcana cards depicted in this book the Azoth Deck, and the illustrations were created by South Korean artist Daehee Son.

“Azoth,” Sandbach says, “refers to the spirit and energy of the planet Mercury, who in Egypt was the god Thoth, who was the inventor of the alphabet—the tarot being an alphabet of spiritual forces.”⁴⁹

Sandbach has changed some of the traditional names of the Major Arcana. For example, as a departure from the final reckoning of Christianity, Sandbach calls the Judgment card “The Awakening,” a title that he feels more accurately captures the core meaning of Arcanum XX. The Devil, Arcanum XV, has been renamed “The Musician,” to avoid the negative connotations of the original title and shift the focus of the card to the inner harmony or discord of the seeker.

The book’s cover claims that this text integrates “numerology, astrology, Kabbalah, and the contemplative life.”⁵⁰ I wanted to read this book to get a better grasp of the Kabbalistic Tree of Life and Hebrew letters in relation to tarot, as well as deepen my understanding of the astrological tarot correspondences. However, I was surprised to find that many of Sandbach’s astrological and elemental associations are completely different from the Golden Dawn attributions I currently use, which I learned from The Complete Golden Dawn System of Magic (1984) by Israel Regardie (1907-1985).

Sandbach associates The High Priestess, titled “The Guardian of the Gate (Veiled Isis)”, with Virgo instead of the Moon; The Hermit, titled “The Seeker (The Sage)”, with Aquarius instead of Virgo; The Star, “The Light”, with Gemini instead of Aquarius; and so on.⁵¹ The Suit of Coins is assigned the element of Air instead of Earth, and Swords are Earth instead of Air.⁵² Even though most of these associations don’t resonate with me, I decided to keep an open mind and shift my perspective to include them, at least for the duration of time it took me to read this book.

Sandbach justifies the association of Coins with Air by explaining that exchanging currency for goods is an abstract concept created by the mind, and “the air element resonates with concepts and systems formed through the mental activity of humans.”⁵³ Swords, on the other hand, are practical instruments made of metal, which penetrate the density of matter. These elemental associations have Vedic origins, and relate to the Hindu tattwa system. He borrowed his elemental and astrological associations from The Sacred Tarot by astrologer and occultist C.C. Zain (1882-1951), a work that was a major influence on his approach to tarot.⁵⁴ Sandbach acknowledges that these are less popular tarot associations, and advises the reader to use whatever correspondences make the most sense to them, because all systems are valid.

“Ultimately,” he says, “we must realize that the four physical elements are not four distinctly different things, but the same thing in different states.”⁵⁵

This is an excellent point, and it made me more receptive to his alternative elemental associations.

While I had a hard time connecting with many of these correspondences, the Virgo association with The High Priestess, titled “The Guardian of the Gate (Veiled Isis)” was compelling to me, particularly in how it influenced Sandbach’s interpretation of the card. Virgo rules the digestive system, and the message of the High Priestess is to “be watchful of what you ‘eat,’ whether it be food, thoughts, emotions, concepts, or vibrations.”⁵⁶ I personally associate The High Priestess with Persephone, whose fast was broken by pomegranate seeds while she was in the Underworld, so the digestion message really spoke to me. The Moon, which is usually the planetary association for this card, is considered to be the ruler of Virgo in esoteric astrology, and knowing this reinforces the validity of Virgo as an alternative astrological association for the High Priestess.

The most unique tarot associations Sandbach gives are spirit names in the intergalactic Language of Space. “This universal constructed language, known as aUI,” Sandbach says, “was originally received from extraterrestrial beings by psychologist and linguist Dr. John Weilgart (1913-1981) in the early 1950s.”⁵⁷ aUI (pronounced “ah-OO-ee”) is a sound-based language, and the aliens who transmitted it to Dr. Weilgart told him that it had been spoken by Adam and Eve in the Garden of Eden.⁵⁸

Sandbach gives a spirit name in aUI for each major arcana card and supplies the correct pronunciations for the reader. For example, the spirit name for the High Priestess (Veiled Isis) is ytlUkU (pronounced “yit-LOO-koo”).⁵⁹ Sandbach says these spirit names were channeled by him and belong to entities associated with the cards.

“The letters of aUI and their sounds can be used for contemplation and to make up your own magical words,” Sandbach says.⁶⁰

What a fascinating concept! Even if a reader doesn’t agree with Sandbach’s tarot associations, the chapter on the Language of Space is intriguing.

I draw a daily tarot card for myself almost every morning, and I decided to apply Sandbach’s interpretations while reading his book. One of the cards I drew was Strength from The Bones Arcana.

Sandbach calls Strength “Arcanum XI: The Maiden (The Enchantress)” and associates her with the planet Neptune. I love the title “The Enchantress,” which brings to mind the Greek witch goddess Circe, daughter of the sun god Helios, who was accompanied by lions in the Odyssey and transformed Odysseus’s crew into pigs. I tend to prefer numbering this card 8 instead of 11 because I associate it with Leo, and the eighth month of August. Sandbach’s Neptune association aligns with the belief of some modern astrologers that Neptune is exalted in Leo.

Sandbach says of “The Enchantress” that “she has gained ascendancy over one of nature’s most powerful creatures, and she has accomplished this through the actualization of her psychic power, as well as through her love.”⁶¹ Sandbach’s description of Strength as “the arcanum of psychic power,”⁶² reminded me again of Witch Queen Circe. In the Odyssey, she was a loner who lived on the uncharted island of Aeaea. She was a master of illusion magic, involving shapeshifting and crafting potions, and she revealed the bestial natures of those who invaded her privacy by transforming them into animals.

All of these skills have a very Neptunian quality to them. Neptune is the hypnotic and bewitching planet of dreams, fantasies, glamor, illusions, mysticism, and drugs (or potions, in Circe’s case). Circe was the daughter of the sun god Helios, and Sandbach says the Sun is the root ruler of this card, while Neptune is the “therapeutic agent.”⁶³ After exploring the Circe connection I made to the Strength card, I appreciate Sandbach’s Neptune association much more.

Sandbach’s system is a radical departure from what most tarot students are probably familiar with, and this reminds me of the differences between tropical (Western) astrology and sidereal (Vedic) astrology. Western astrology is more popular, but both systems are equally valid. Tarot readers influenced by occultist C.C. Zain will likely resonate with Sandbach’s system, while those who have memorized the Golden Dawn’s tarot associations may find these correspondences a bit more difficult to integrate.

Sandbach claims that the system he uses, which is modeled after Zain’s work, “is a therapeutic or healing system,” while the more common associations, which he says are based on the Kabbalistic text titled the Sepher Yetzirah (the “Book of Formation,” or the “Book of Creation”), encompass “the root, or actual system.”⁶⁴ Approaching his associations as a complementary healing system may help readers blend Sandbach’s method with the one they currently use.

Initially I was resistant to the teachings in this book because I was hoping to expand my understanding of the Golden Dawn associations, not learn a completely new system. However, being receptive to correspondences I didn’t agree with and exploring them with open-minded curiosity helped me glean new insights about the cards. I think any experienced tarot reader will benefit from questioning and reevaluating the associations they have memorized by being open to alternative ones or intuitively assigning their own. After all, when used as a tool for spiritual growth, tarot expands consciousness and opens our minds to new possibilities, so the archetypal images have infinite layers of interpretation. In this light, Soul Journey through the Tarot can help seasoned readers rediscover tarot and tap into new ways of relating to the cards.

Rachel McConnell

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