Spirited (30 page)

As Pagans, our devotion is marked. We form alliances and connections coloured by experience and which greatly exceed the generic definition of what an ally can provide for us. For instance, the animist in me is often allying itself with various entities around the place—traffic lights, for instance! I know that they will help to create the path of least resistance when our paths cross. Devotion can be about that sense of the spirit of things and places. We devote ourselves to the continuum that stems from a source that lies both within and beyond.

I devote myself every day to my gods, to my path, to my destiny, and to the All and all of Them. I contain within myself the very seed of the Mystery, and I know it intimately. I kneel and stand before my altar and devote my entire being to my unfolding cycle. I do not cling to an illusion of what is to come and see no reason to map out a course; I simply state that I am willing to walk the path I find myself on with purpose and clarity. With devotion comes understanding, knowledge, power, and wisdom.

As a last note, a wise goddess once told me that nothing can be truly gone, for something will always be there to replace what has been lost or taken. What this means is that, in the cycle of things, there is a flow—a continuum transforming, shifting, and fulfilling all that has been, is, and will be. The past, present, and future are simply faces of an intrinsic Truth exposed with cheek in the most obvious places. There is no central origin; instead, we exist as the chop and change of a chaotic underbelly of fusion.

Devotion is not about a stringent adherence to order or hierarchy. In devotion, we work to cleanse ourselves and to centre the channel so that we may rise and fall up and down the World Tree. Remember: the gods care not so much how you see them, only that you do.

Establishing Ethics: The Golden Rule

Pagan ethics has been given its own chapter; however, I find it necessary to readdress this topic here.

We are taught from an early age to avoid danger implicitly. But what good is avoidance when the things that we avoid are, in fact, inevitable? A child will never lose their curiosity, and anything new presents a kind of revelatory encounter. Morals are therefore redundant, as the learning process is stimulated through experience. We have all been the boy to cry wolf. The concept of morality is foreign to Paganism, as we are experiential folk. Ethics, then, are our foundation.

To live ethically is to abide by a code, and this code is tailored to the individual and their voyage. We all have different priorities and values. Sometimes these are influenced by tradition, environment and law/lore. For instance within the growing reconstructionist communities various virtues come together to create codes of ethics. These codes of ethics (derived from ancient cultures) provide inspiration for many Pagans today. Within Hellenic reconstruction groups, some of these values include hospitality (
xenia
), moderation (
sophrosune
), piety (
eusebia
), justice (
d
ike
), modesty (
aidos
), and excellence (
arete
). These principles form ethical strongholds that empower us and demonstrate the beauty and sincerity of our philosophies.

In a neutral light, we, as a community, represent principles that uphold equality, diversity, evolutionary change, and pragmatism. However, this
has
nothing to do with the spiritual instinct ethics is based upon, especially for solitaries.

Along the journey towards deeper knowledge, towards the mirror, we each seek to abide by the common good. This can be expressed through ritual work and spellcraft at the “clincher” when some choose to say “For the highest good of all,” or something to that effect. The word “involved” (“for the highest good of all [involved]”) is not used, which demonstrates that this statement is really about all, not just the obvious factors/individuals related to the working. This statement wills that no harm come to anyone or anything in the process of the unfolding/manifestation.

Nothing should falter or cease to be (that is impossible!); it should strive for its highest good, which is the destiny of the centred and purified will. If the highest good becomes the common goal, then it is no longer a selfish thing. Good is not a predecessor of or an adversary to evil.
Good
is more often a verb than it is a noun. We are never good or evil—it is the acts themselves that colour our true natures or arise from them. Plato believed in a deity that ultimately is good and that is all. So too is the creation, as Qabbalistic lore can vouch. The solitary sees that good things done represent the good that is. This brings me to another piece of wise advice that is commonly quoted in Pagan circles: “Perform random acts of kindness and senseless beauty.”

This is more often than not touted by the Erisians and Discordians (same thing!) who dwell in caves singing hymns to the Great Goddess of the Golden Apple (and of chaos/discord), Eris. She is seen by her followers as a lovely younger-than-middle-aged woman who whips around shopping malls causing children to scream and kick at their parents (and cats to sneeze fur balls). But I am losing my train of thought here, so back to the point! This promotion of random acts performed for others and in anyone's name is at the core of a profound ethic, one that calls for love and joy.

Laughter is the greatest music to the gods' ears and a smile the perfect picture, as corny as that sounds. But let's face it: living life positively and with great joy is a gift greater than any sacrifice. Eris and Discordia represent an energy that is essential to the solitary. This is the spark of chaos that ultimately fuses all things and in return causes division simply for the sake of more union. To go about the world picking up litter, topping up parking meters, or simply smiling at every passerby really does make the world a better place.

One of my teachers once told me (in the format of “do this as your homework”) to wish everyone whom I came in contact with peace and happiness. It sounds very white-lighter, but I took up the challenge, and the more I wished it upon people, the more happy and peaceful I became! In the end, it all comes down to the Golden Rule. Wholly and soulfully treat others the way you would wish to be treated.

Aspecting the Cunning One:
Serving Your Community

The cunning folk are those who spend their time resolving the mundane inadequacies of the common people. These are the clients who implore the cunning folk to produce a desired result or to look into a particular situation in exchange for a practical service, material goods, or money. Historically, the majority of cunning folk were not necessarily Pagan. They were simply those who by training or natural predisposition were able to manipulate the guise of reality and to effectively change or conjure certain things by certain means. In fact, many cunning folk define what they do as a job.

During the eighteenth and nineteenth centuries, Europe's fixation on heresy had receded, and the elitist classes of the era were more inclined to the rationality of an ordered universe and god.
43
The practice of Witchcraft persisted, however, and was carried on by the cunning folk and rural charmers whose business it was to serve their community magickally. The cunning folk (also known as wise wo/men) did not owe their continuity to the legacy of an organised Pagan sect; in fact, many cunning folk drew on Judaic-Christian mythology and literature in their rites and spells.

They were also considered to be highly intelligent and literate
people
. They relied on a variety of magickal techniques, and the traditional Wiccan arsenal of tools often accompanied their practice. Interestingly, there was a great percentage of men involved in cunningcraft who also retained a primary income-based job. Due to the patriarchy of the time, women were bound to hearth and home. If a woman was involved in cunningcraft, she was generally restricted to it.

Historically and culturally, the terms
Witch
and
cunning wo/man
were not synonymous. In folklore, a Witch practised malevolent Magick and consciously sought to destroy the morale of victims. A cunning wo/man would do good and provide a means of battling the curses of Witches. There is a theory that suggests the cunning folk were instrumental during the Witch hunts in helping to convict accused Witches.

A BBC production entitled
Witch Craze
follows the story of Agnes Sampson, a Scottish folk healer who was accused of Witchcraft, imprisoned and tortured, and finally sentenced to be strangled and then burnt. Before Agnes was officially accused, a band of crazed followers provoked by Betty Akenhead, a woman who professed to be able to identify a Witch simply by looking into their eyes, sought her out to make the charge. Whether or not Betty was considered a traditional wise woman cannot be known; in fact, Agnes seems more the type. Of course, in my mind, Witchcraft and cunningcraft are of the same vein.

A solitary Witch should not be required to fulfil a service to others. In fact, a solitary often owes their solitude to the inclination to privacy. However, there are many practising Witches and Pagans who find themselves targeted by friends and family and who are asked to perform spells, make charms, and divine the future. Many find this kind of work satisfying and offer their services willingly. You may apply the following advice to your own practice in order to empower your cunning nature.

If someone who in ordinary circumstances would not ask for magickal assistance has done just that, then you will need to address their apprehensions. First of all, discuss the nature of your spirituality with the individual and reassure them that Magick is simply the essence of life, the power that resonates within us all. Perhaps the person is sceptical but knows you well enough to be able to trust you. Encourage them to suspend disbelief to help the process. If the client already acknowledges Magick in their lives, you won't need to do much in the way of assuring them of your capabilities.

Then there's the issue of money. Obviously, it depends on your situation. If you already have a job and steady income, then charging for your magickal services is a tad unethical; however, if you have devoted yourself to the cunning charge, then why not? Your payment could be in kind or it could be cash, whatever you prefer. Magick can be a highly spiritual matter and it can also be a simply practical one, though what's the difference?

If you wish to help someone in need who hasn't directly asked you, then you will need to seek their permission. A passing comment such as “I will pray for you” should be enough. You will most likely receive a curt nod or thank-you in reply. Once permission is secured, you can begin your work.

Part of the cunning charge is bonding with your clients in order to alleviate the pain periodically and to open the doors so as to ease in the energy. In fact, you don't even have to commit yourself to any intense magickal work, you could simply pray. Pray to your gods, the spirits of your ancestors, or whomever you feel comfortable addressing that your client (family member/friend) is healed, or whatever the case may be. When my grandmother went to hospital for a knee operation, I entered into a meditative state and visited her in spirit. I took her hand, and we flew through the skies. I wanted her to flow and heal naturally, quickly, without torment and other medical impediments. I recall feeling particularly peaceful after the meditation, and my grandmother was out of hospital as quickly as she had gone in.

Signing and Divining

Another facet of cunningcraft is divination, the interpretation of omens and the foretelling of someone's future.

In reality, divination is simply another form of channelling the timeless energy of life, and Witches are often experts in the field. For that reason, if you wish to fulfil the traditional cunning charge, then you may find yourself targeted for readings.

If you already read the Tarot or interpret the lines on palms, then you are set, but if not and you find yourself oddly drawn to a form of divination, then go study it. Ask around at the forums you frequent, read books on the topic, and learn to apply the skills practically, with insight and intuition.

One of my old bosses comes to see me regularly to get her palm and her cards read, and I do so out of a sense of duty, as I know that she returns because she is fulfilled by what I tell her. If she pays me, she pays me; if she doesn't, I honestly don't care. If I help her, then that is the only reward I am interested in.

If your parents are open to your abilities, they might start inviting their friends along, and you may find yourself with a steady flow of clientele. If so, you probably won't want to invite the middle-aged woman from down the street into your room (your personal space); instead, dedicating a particular room to consultations might be a good idea.

Read with honesty but tone down the brutality. Speak with truth and conviction, adding words of wisdom and advice when your intuition speaks for you to do so. Try to remain neutral. Bias is never a good thing, especially when you don't know the half of what has happened. If, at the end of the consultation, you are asked how much the readings cost, don't shout “fifty dollars!” abruptly, simply shake your head and deny the money. The customer obviously wants to give you something for your services and will of their own accord leave you money or a gift in kind, no matter what you say. It is tradition in Balinese culture to always refuse money for aiding someone; however, you may feel differently. As they say, “Cross the gypsy's palm with silver.”

You may also like to create an affirmation or charm to recite over your divining instrument/s to reinforce that your services arise from your gifts. Something like the following is ideal: