The Dark Moon Esbat

People avoid those sensitive, difficult topics in life too often. We all strive for order, harmony, cosmos and forget that cosmos does not exist without the contrast of chaos, that harmony could not be recognized without disharmony or order without disorder. It is because of this that I write about the upcoming dark moon (September 13, 2015).

Dark or New Moon?

In scientific vocabulary, the term "dark moon" cannot be found. It isn't all that common in the English language actually. However, the term "new moon" is familiar to most people. The new moon is a generally accepted lunar phase which is usually defined as an astronomical phenomenon in which the Sun and Moon are located close to each other. The Sun then prevents the Moon from being visible from the Earth. Technically speaking, the Sun and Moon are conjunct in the sky during the dark moon. But, the problem here is that the new moon is often equated with and includes the lunar phase called the first quarter (when the Moon is "growing" and resembles a crescent as seen from the Earth). Of course, this makes the terminology quite confusing.

The new moon is clearly defined in the English language as that period in which the Moon is absolutely invisible from the Earth because the Sun then casts its shadow on it. In the few days that follow, when the Moon is in its first quarter, it has an entirely different name - the waxing crescent moon.

In order to avoid any obscurities, in Paganism, at least that which has grown out of English-speaking countries, the term "dark moon" has become widely accepted to refer to this period when the Moon isn't visible in the sky. Dissimilarly, the term "new moon" is used solely to refer to the crescent moon (which is also called Diana's crescent since the Moon in this period is connected to the divine figure of the Maiden, and the goddess Diana is known in mythology practically as the archetype of the maiden/virgin). So, by using the phrase dark moon, any ambivalence is avoided.

Basically, the notion of the dark moon is more a Pagan term than it is an astronomical one and it refers exclusively to that time when it is not possible to see the Moon from the Earth. The night of the celebration of the dark moon is called an Esbat, as is the celebration of any other lunar phase, but just to clarify that the celebration at hand is that of precisely this lunar phase, we will be talking about the dark moon Esbat.

The Meaning of the Dark Moon in Paganism

In Paganism, the Moon is generally connected to the Goddess and the Sun to the God. Since the days of old, the Moon has been connected to women and female mysteries, partially because the lunar cycle and the menstrual cycle are approximately equal in length (the lunar cycle lasts 29.5 days on average and the menstrual cycle, though it varies from woman to women, about 28 days).

In its cycle, the Moon goes through several visible phases - the first quarter, full Moon and the last quarter. During the first and last quarter it has a crescent shape and as it grows, it takes on the shape of a half-moon. The final, invisible phase is (using scientific terms) that of the new moon, or the dark moon as we Pagans would call it. In Paganism, each of these phases is connected to a certain aspect of the Goddess. The first quarter, when the Moon is at the beginning of its cycle, it is connected to the figure of the Maiden which is still young and inexperienced, but shows great potential. The full moon is connected to the Mother aspect, symbolizes her life experience, maturity, reaching her full physical potential and inevitably reminds one of a pregnant belly. The last quarter is connected to the Crone phase who is physically exhausted but makes up for this with her wisdom and full life. Each life has a beginning and and end, just as the lunar cycle does. The end of life, death, is represented by the invisible lunar phase, that is the dark moon. In Paganism, this short period of time is mystical because it is not represented by any "constant" aspect of the Goddess. Rather, it is connected to the Dark Goddess who represents everything hidden us and embodies the chaotic and destructive forces of the universe. In Wicca and similar Pagan denominations, one can usually hear about the Triple Goddess (the Maiden, Mother and Crone), whereas this final aspect is rarely mentioned and often is not incorporated into the Goddess' iconography.

Hrefngast - Hecate

To a person who encounters the notions of the dark moon and the Dark Goddess for the first time, they will surely sound dark, mysterious and simply put bad. Perhaps it is because of misunderstood phrases such as these that negative stereotypes of Paganism and similar spiritual paths have evolved. But, it is necessary to understand the philosophy behind them very well before one labels them as negative. In Paganism, these phrases to refer to that darker part of life which people do not want to pay attention to because it is as it is. It is a part of human nature to gravitate towards beauty, harmony and order (cosmos) and avoid everything that seems bad, chaotic, that we do not know, or perhaps are not able to know just yet (i.e. the unknown). But, as I emphasized at the beginning of this post, cosmos (order) does not exist without chaos (disorder), the day cannot exist without the night just as light does not exist without darkness. Both are two halves of the same whole.

On their spiritual path, Pagans aspire towards wholeness and consequently acknowledge both the light and dark sides of life. We do not believe that we have to avoid the dark sides just because they are dark, because they seem bad, or arouse fear in us. It is necessary to get better acquainted with them in order to know how to cope with them. Although it is extremely important to emphasize that this does not mean that we welcome them into our lives with widespread arms. Human nature is the stronger force here. Of course, we do not wish to invite any negativity into our or other peoples' lives or do any harm to ourselves or others. But, we are aware that life has its good and bad moments, that it is sometimes necessary to face the facts which may hurt us momentarily, but will aid us in our growth and development in the long run. Respectively, in our spiritual path, we accept the darker sides of life as something completely natural or not fully dark. After all, no matter how dark the night, morning always comes, right? Hence, we look at death as just another natural, integral part of life (for those that believe in reincarnation, this is just another step in the birth-death-rebirth cycle). We try to react to the challenges and problems in our lives as if they are all obstacles which can be overcome and to whose solutions we can arrive through facing facts, our own emotions, our subconscious and so on. Every such confrontation is difficult in its own way, but brings necessary insight.

TALONABRAXAS - Night
of the Moon

When one sees the Dark Goddess as a figure that represents all of the above mentioned, she stops being something to be afraid of and starts being something that is necessary and sometimes even welcome in order for us to develop as human beings in a mundane and spiritual way.

The time of the dark moon is therefore a time of worshiping the Dark Goddess and recognizing the darker sides of life. This is mainly done through meditations, introspection, asking key (often difficult) questions in order to reach necessary insight. I would like to emphasize, and this is purely a personal opinion, that insight cannot be anything but necessary. That is to say, I do not believe that a piece of insight can come at the wrong time. If something is perceived willingly (emphasis on willingly because I believe that another person's will should not manipulate ours and that such manipulation mainly has only negative consequences), then the person at hand must surely have been ready for this. They could not have comprehended this, or even have thought in this direction were they not ready.

Some believe that the dark moon is not an appropriate time to do magic because, as the Moon is not visible, its power is at its lowest. In contrast to the dark moon, the full moon represents the peak of the Moon's strength. However, this way of thinking is not equally logical for everyone. If one sees the lunar phases as equally worthy phases which correspond to equally important aspects of the Goddess, then neither lunar phase is more ore less potent than another. It's simply a matter of a change in the type of potency. For example, during the first quarter (the waxing phase) of the Moon, it is appropriate to perform magic that will invite good things into our lives. The full moon is the peak of the waxing period so relatively similar magic will be performed during it. During the last quarter (the waning phase), the appropriate kind of magic is that which drives away harmful forces from our lives. The dark moon, as the symbolical end do this waning period of the Moon, has its own energy and is appropriate for a specific type of work which is similar to that done during the last quarter. What I am referring to is that type of magic which focuses on destroying unwanted things in our lives and driving away negativity (be it in the form of relationships, traits, habits, fears and so on), and logically apotropaic and defensive magic. Some also use this time to strengthen their magical and psychic abilities and for certain types of divination. The latter is based on the belief that the full and dark moon are contrary to one another in terms of their energy (cosmic forces being at their peak during the full moon and chaotic ones during the dark moon), but that they have on thing in common. That is to say, they are both transitional points in the lunar cycle. Because of this, it is said that both nights are situated in a moment beyond time. These transitional periods are known in folklore as times when the veil between worlds is thinnest, which makes it easier to come into contact with divine forces, our ancestors etc. during this period than others. Divination is more potent then because of the same reason. Of course, depending on what you wish to find out, you will choose both the method of divination and the appropriate time. So you probably won't ask any types of questions on the night of a dark moon, but rather those that correspond to its chaotic nature.

When devotional practice is at hand, it is usually thought that evoking i.e. calling upon the Dark Goddess is much more desirable than invoking her (as in inviting into a person) considering her nature. Her extreme intensity can be too much for one person to handle, but when all this energy is shared among a group of people, or when one comes into indirect contact with it, it's as if the body determines on its own how much of this energy it is capable of soaking in at that moment. Some will prefer working in a group because of this, while others will prefer to work alone given that the insights one has tend to be personal in nature. After all, everyone will experience the energy of the dark moon in their own way.

Although dark moon Esbats are not typical Pagan celebrations; they aren't filled with dancing, celebrations, general merriment and so on, they are celebrated in their own way which has its own charm and practical value. These periods are useful for recognizing the hidden parts of the world and our own personalities. But of course, in moderate doses.

Given that the night of the dark moon is approaching as I write this post, I can only wish you a pleasurable Esbat and much productive work! I hope that you will be able to apply the information you read in this post during this or any other upcoming Esbat.

Until next time. Yours,
Witch's Cat

Ritual Drug Use

A Sioux Indian smoking a pipe

I have touched upon the topic of drugs quite a while back in a previous post entitled "Broomsticks (Can Witches Really Fly?)" where I explained that witches used to use hallucinogenic drugs as far back as the 15th century. Of course, there are numerous other cultures which used drugs for spiritual purposes long before this (some of them still do this today) such as South American natives which live around the Amazon, ancient Greeks, Native Americans (several tribes), Siberian shamans and, to give a more recent example, Rastafarians. I will write more on drug use in these cultures and the reasons for this in this post, although the primary focus will be on drug use in Pagan rituals and the general Pagan stance on drugs.

Entheogens - Drugs Used for Spiritual Purposes

By definition, entheogens are any chemical substances used in religious/spiritual purposes, or rather in a religious/spiritual context with the aim of achieving an altered state of consciousness. They can be natural, as is usually the case (e.g. ayahuasca, cannabis, henbane, peyote etc.) or synthetic (e.g. DMT, mescalin, psilocybin etc.).

The word entheogen itself is made up of the Greek words entheos (ἔνθεος) and genesthai (γενέσθαι). Literally translated, entheos means "full of God, inspired, possessed" and genesthai means "to come into being". So, entheogens can etymologically be defined as substances which inspire people and fill them with a divine force.

Many people which are involved in magic, occultism in the broader sense, paganism (or any of its denominations) or perform rituals (be they magical or devotional) do this with the aim of achieving an altered state of consciousness, among other reasons. This state means something different for everyone; for some it may mean contact with a higher being, for others introspection, self-realization, resolving internal/external problems/conflicts etc. The reasons are less important here. What is important is the reason behind using entheogens which hasn't changed since humankind can recall. The aforementioned alternate state of consciousness has (and has had) many names: trance, ecstasy, prayer, nirvana, bliss...but essentially we are always dealing with some different kind of state of consciousness than that which we find ourselves in every day. In its background, what can be found is spiritual thirst which a person wants to quench and there is nothing bad in this. But if we aren't ready for this and stubbornly push forward not matter what, oblivious to the consequences of our actions...then the outcome can only be bad.

Examples of Entheogen Usage

Peyote cactus

Entheogens existed in ancient China, ancient Greece, through the Middle Ages and onward until today. For example, cannabis, one of the most often used entheogens, was used in China, Europe and India thousands of years ago and its use has been recorded in Sufism, Rastafarianism and among the Sadhu (holy people, ascetics) in Hinduism.

Most people know about the use of drugs such as peyote in the Americas (mainly by certain groups of Native Americans). Peyote is, in fact, a natural drug which is produced from a cactus of the same name which contains a hallucinogenic alkaloid called mescaline. Its use first began in what is now Mexico and spread into North America in time.

Indian Shamans are also well-known for smoking tobacco during their rituals. In some tribes, only the Shamans themselves are allowed to do this, while in others (usually the ones where it is customary for the whole tribe to take part in the rituals), all members of the tribe are allowed to smoke. If it is only the Shaman who smokes, then the tobacco is usually pure and without any hallucinogens. This is when overuse of the tobacco is prompted to cause an altered state of consciousness, trance or hallucinations which are often followed by negative effects on the physical body - vomiting, cramps, or even comatose states. If the whole tribe takes part in smoking the tobacco, sometimes tobacco juice is prepare which is then drunk until vomiting follows because it is believed that this aids in removing illnesses and that it strengthens the body. Tobacco can also be smoked, chewed, or simply held in the mouth between the lip and gums so it can be absorbed through the glands.

Making ayahuasca

Some Shamans use tobacco to prepare a drink called ayahuasca, although it is only an addition in this case to the actual plant called ayahuasca which is the primary ingredient. This entheogen is common in South America, especially in the Amazon rainforest. Jimson weed is also well-known among Native Americans and cocaine is not unfamiliar to them (at least not in the areas where they were able to cultivate it). Still, the last two entheogens are used much less than tobacco.

Siberian Shamans use the Fly Agaric mushroom in their rituals and some believe it was precisely this plant that was used as the main ingredient for the Indian ritual drink of soma.

It is believed that Germanic tribes used opium poppy for magical purposes (today opium is extracted from this plant although it is worth noting that both are highly addictive) and that ancient Greeks and possibly even witches in the Middle Ages used henbane in their religious practices.

Opium poppy

Fly Agaric

There are many more plants that were/are used as entheogens such as divine sage, psilocybin mushrooms, blue lily and so on. All of them differ according to their effects, but their function as an entheogen in this context doesn't change.

Risks of Using Entheogens

Although entheogens are drugs used in religious/spiritual purposes, we mustn't forget that they are still drugs and that a large number of them causes addiction. The most dangerous of them in this sense are opium poppy, cannabis and coca. 

It is highly possible that Shamans and the wise men and women of other cultures were aware of this and therefore reserved the right to use such substances only for the most responsible, experienced and wisest in the community. On this matter, Patricia Crowther, an important author on the subject of Wicca and witchcraft, says the following in her book Lid off the Cauldron:

"Desperation has given the modern drug craze a recognition it does not deserve. It can be argued that some drugs do raise the consciousness to a more spiritual level. Yet, it is an artificial stimulation which requires repeated induction. This, in turn, leads naturally to a stage when the person becomes well and truly 'hooked'. It is true that in ancient times certain drugs were used for transcendental purposes, but these were kept secret, and their uses given only to the wisest among the priesthood. Most medicines are poisons and have to be administered in the correct quantity, and only for a specific period. How much more dangerous is the use of drugs which affect the brain cells! We yet know so little about the brain and its capabilities, which only now, in the present day, are being explored. The methods which are taught in the Old Religion are completely natural, and the resulting extension of consciousness, although attained more slowly, is one which allows continuation of growth and enlightenment."

By "artificial stimulation", the author means the use of drugs in magical, ritual, spiritual or religious purposes. She contrasts this method to the natural one (achieving and altered state of consciousness without the help of drugs). By "Old Religion", she means Wicca and witchcraft, although I won't go into the details of this term (you can read more on it in the glossary). In any case, it is clear that Patricia Crowther is warning against the danger of both mental and physical addiction to drugs and that she emphasizes the great responsibility that comes with their use. According to her, the best and safest method for achieving and altered state of consciousness and a reaching a "higher" spiritual plain is the natural one - without drugs.

Josephine McCarthy (Magical Knowledge II), a well-known occultist and a quality writer on the subject of magic and the occult gives another important warning:

"In Western culture, using drugs to catapult yourself into the inner worlds is also not that bright, unless you know exactly what you are doing and where you are going. Really the only safe way to work in the inner worlds using drugs is if you are working within a cultural/religious structure that is designed for such use i.e. shamanic/native cultures. Hallucinogenic drugs strip a layer of protective skin from the consciousness and allow you to see and access places that you would normally be blocked from seeing (for your own good usually). When you go magically into vision, you develop inner `muscles' for want of a better description, that uphold and protect you as you work. If you bypass this natural but lengthy process of strengthening by using drugs, you are often thrown straight to the threshold of your existence."

The term "inner worlds" is of great importance for the book from which this quote was taken, but for now, it is enough to say that Patricia is essentially referring to introspection and once again an altered state of consciousness. By going into vision "magically", the author means achieving altered states of consciousness with the help of one's own will and strength, by controlling energy and with a clear, well-defined intention (all of which are preconditions for magical work). By using drugs, one completely devalues their own strength and control and in the process practically shoves them aside to make room for illusory strength and control which some drugs tend to give. It's also unnecessary to say that a large number of drugs can completely kill one's will (and sometimes even the ability to control) and that they can also blur intentions and reason thus putting that person in a passive, often helpless position.

Along with the danger of becoming physically and/or mentally addicted to a certain drug, experiencing something you're not ready for and, causally, negative emotional and spiritual (and often also physical) consequences, there is also the legal side of the story. Generally speaking, entheogens have a psychoactive effect (which means that they are chemical substances which alter brain functions and result in altered perceptions, moods and states of consciousness), and the larger part of psychoactive drugs are illegal in the world. Therefore, if a person takes an illegal substance or even if they only possess it and is caught with it by the authorities, they will bear legal consequences for their actions.

Despite legal obstacles, some people still choose to use drugs for spiritual purposes (albeit the wiser ones choose those drugs that don't cause any form of addiction). Some do so in rituals, while others do so outside of any formal spiritual practice. This is less important though since the goal remains the same, which means that we're not dealing with "ordinary" drugs but rather with entheogens.

Entheogens in Pagan Practice

Josephine McCarthy and Patricia Crowther are though of as reputable authors among Pagans and largely reflect the general Pagan stance towards drug use. Still, some Pagans, magi, occultists do not share their opinions and believe that using drugs can only improve their spiritual practices.

For some, Aleister Crowley will be the first name that pops into their heads as he experimented with many drugs both recreationally and as a part of his magical and spiritual practices. On the list of drugs he used, one can find cocaine, hashish, peyote, heroin and others. It is a well-known fact that he was addicted to heroine which was originally given to him as a cure for his asthma (which was customary during that time), although this does not change the fact that he later used it as an entheogen.

It is obvious that Pagans, magi and occultists who use entheogens do exist. Dana D. Eilers nicely explains this side of the story in her book The Practical Pagan:

"...be aware that in the traditions that encompass the ritual use of illegal drugs for purposes of magick or the expansion of consciousness, the rules and expectations regarding that drug use are usually fairly precise and well established. This means that for Pagans who do utilize drugs in a ritualistic, magickal, or ceremonial fashion, their drug usage is not merely a matter of recreation and escapism. For these Pagans, ritualistic drug use is a true path to enlightenment, much as the use of peyote is to certain Native American spiritual traditions. Let me stress that Paganism is not an excuse to engage in illegal activity and then claim protection under the First Amendment. It does not work that way, and the quicker we all understand that, the better off we will be."

There is no rule in Paganism, at least not that I know of, that strictly forbids the use of entheogens. This is partly why opinions on this subject are split. Some Pagans will be certain enough of their ability of self-control and control in general and will allow themselves to use psychoactive drugs while others will take on the opinion that they don't need such things to achieve an altered state of consciousness or that they simply don't want to use drugs for such purposes. Please keep in mind that by saying all of this, I do not imply that those that choose to use entheogens are not able to achieve an altered state of consciousness without them. I personally believe that certain cultures and spiritual practices are suitable for the use of entheogens and that in such cultures, this has become so customary that it has become rooted in their tradition. Neopaganism is still quite a new spiritual practice (if one temporarily disregards its roots) and as such, it has yet to develop its own tradition. Neopagans can be eclectic in some aspects and can accept influences from this or that spiritual practice of which the use of entheogens is an integral part. But I believe that this cannot be called a Pagan practice, at least not yet. Though only time will tell if this will become a Pagan practice or not.

For the conclusion, I would like to quote Iolar. In his book Paganizam u teoriji i praksi: Doktrina paganizma (Paganism in Theory and Practice: the Doctrine of Paganism), he sums up this debate in the following paragraphs (my translation):

"It is from Shamanic practices that the practice of ritual use of psychoactive (or psychotropic) substances comes from. These substances are wrongfully called drugs in this modern age of prohibition and conspiracy. The point of taking such substances isn't pointless drug abuse or creating addictions. On the contrary, the point is connection with spiritual dimensions. Certain substances simply change a person's state of consciousness and can therefore be used for spiritual purposes, but only if one knows exactly which substances one can use, in what way and what quantity. Among millions of plant species, Shamans knew precisely what plants affected peoples' consciousness in what way and how much of them one can take. Whenever someone would ask them how they know this exact information, the Shamans would answer: Well the plants told us. What we are dealing with here are extremely powerful spiritual traditions which one cannot simply engage in, but which one has to be devoted to. In many countries, such substances are illegal so this has to be taken into consideration. 

We have already mentioned that the World Pagan Circle accepts only the use of psychedelic substances such as tetrahydrocannabinol (THC) from marihuana or hashish (which are in turn retrieved from hemp), psilocybin, ibogaine, dimethyltryptamine (DMT), mescaline, LSD, antropine, salvinorin and the like. Therefore, under no circumstances do we allow the use of strong, narcotic drugs such as depressants (e.g. alcohol, heroine, morphine, opium), antipsychotics or any kinds of stimuli which don't aid in the process of widening consciousness and cognition (such as cocaine or amphetamines). 

Taking psychoactive substances is not essential for achieving a trance state! In fact, most contemporary Pagan authors believe that the outcome is much fore effective if we achieve a trance state with the use of our own will and abilities. We are then sure that we have everything under control, which doesn't necessarily have to be the case with psychoactive substances. Still, this option does exist, but it is better to have quality spiritual guidance for this..." 

In the end, you alone decide how you will practice your spirituality. In Paganism, there is a lack of strict rules for many things (and this is precisely what attracts many people to this path in the first place) including the ritual use of drugs. Yet it is because of this lack of rules that individuals are urged to take responsibility for their own actions, to become active participants in their own lives and to grow as people. You can deduct my opinion on the subject from this post, although this is less important as you will come to your own decisions in the end. All I can do is ask that you take into consideration the aforementioned warnings before coming to a decision and that you act consciously (knowing how, why and how much) and responsibly.

Until next time. Yours,
Witch's Cat

Visualization and Imagination - Tools of Magic

(c) Antonio Mora

"What is visualization?" you ask. Well, when we visualize something, we form a mental image of it. In Paganism and many other spiritual paths and religions, visualizations are used for motivation, reaching goals, healing, reinforcement and many other things. In her book The Encyclopedia of Magic and Alchemy, Rosemary Guiley explains visualization nicely: "In visualization, a mental picture of the desired result is held firmly and vividly in the mind, as if it were already real. Visualization is most effective when practiced in an altered state of consciousness, such as in meditation or in ritual, when the psychic forces of the mind flow more easily. In an altered state, the conscious mind connects with the Higher Self and aligns itself to the flow of cosmic forces in the universe". This may sound confusing to you now, but I promise that it will be crystal clear by the end of this post!

Visualization has been mentioned on this blog possibly too many times, but I assure you that there is a reason for this! I have talked about it in posts such as "Communing with Nature", "Raising Group Energy", "Minimalistic Rituals", "Protection in Magic and the Power of Positive Thinking" and many many more. In most cases, I mentioned visualization as a part of a certain meditation or magical act (magic=directing energy towards a certain aim with a specific intention).  This is because visualization is an integral part of both meditation and magic. 

If you will allow me to digress, I would also like to say that I believe visualization to be an inherent part of ritual as well. Here's why: I have recently come to the conclusion that there is such a thing as intentional and non-intentional magic/intuitive magic. When a person performs magic (i.e. does a specific magical act, or performs a magical ritual) then this magic is intentional because the individual consciously decides to perform magic (send energy to a goal with a strongly defined intention). But in some cases, as in devotional rituals, the practitioner may perform magic intuitively. For example, this devotional ritual may not include an explicitly magical act. Yet, despite this, the practitioner will visualize certain things (e.g. the cleansing of the ritual space, the opening of the circle etc.) and send certain energy (e.g. positive energy for blessing the altar, participants, or simply to cleanse the ritual space). Essentially, even this is magic, albeit "intuitive magic". I say this because even in these processes, the practitioner sends certain energy to a certain goal with certain intentions. The only difference here is that a large portion of this process is performed intuitively or at least without the intention of performing a strictly magical act. We can conclude that magic is inherent in all rituals and that visualization therefore also forms a large part of rituals.

Now that we have established that visualization plays an important role in meditation, magic and rituals, it's time to explain why visualization is so useful and widespread.

The Triangle of Causation

The Triangle of Causation is originally a Kabbalistic concept, but one that can be understood even if you have absolutely no background knowledge of this school of thought. Nevertheless, it is necessary to mention that, from the perspective of Kabbalistic magic, all work is done on the astral plane. If we consider what we see around us to be an ordinary and visible reality, then the astral plane would encompass everything that is invisible and out of the ordinary, mental, spiritual and so on. When a person performs magic, they send energy, images and intentions. Although none of these exist physically, they do exist astrally/mentally. In short, the images that a person visualizes, the energy that a person sends and the intentions that go with it manifest themselves on a mental/spiritual/astral level. I don't want to complicate things further so, for now, I'll just say that these manifestations can then be used to bring about physical, emotional, mental and spiritual changes. 

Now, the Triangle of Causation defines three main factors which are needed for this manifestation: 

1. Desire
2. Visualization
3. Imagination

There are two additional factors which are needed to transform these mental manifestations into physical ones: 

• will
  &
• organization

If the world of magic isn't familiar to you, let's take a practical example. Let's say you want to paint something. Well, first you should have the desire to paint something. Even if this desire is artificial (e.g. a teacher gave you the task of painting something as an assignment), it still exists. You still want to do this, even if it is only to get a passing grade for your art class. The way I see it, desire is basically motivation. The next step is slightly less abstract and is more mental. Visualization basically means thinking up ideas, "visualizing" the finished painting, testing out your own theories in your mind before you start putting them on paper. As Rosemary Guiley put it, visualization would mean holding a vivid image of the desired result in one's mind (in this case, the desired result would be the finished painting). Imagination actually works hand in hand with visualization because we can try to visualize something infinitely, but if we have no imagination, our attempts will be fruitless. We need imagination in order to start thinking things up.

Will and organization are there for physical, practical purposes. If we had no will and organization, then all our ideas would remain ideas. So in the painting scenario, our will is that which makes us pick up a paint brush and start painting. Organization helps by categorizing our ideas, goals and actions and making a logical chain of events. Without organization, we would pick up a paintbrush and start painting on air because we forgot to prepare the paper/canvas. We would then be left without a physical realization of our ideas.

A more modern version of this triangle, which is slightly more simplified and also includes the process of physical manifestation of ideas is composed of:

1. Thought
2. Imagination
3. Will

It's clear that imagination and will exist in both triangles. But where have desire, visualization and organization gone? My understanding of this modern triangle is that will also include desire (usually, if we have the desire to do something, then we are automatically willing to do it). I believe that thought could also include organization because most of our organization begins in thought also. We first think of preparing the canvas, brushes and paint and then, thanks to willpower, actually do it. As for visualization, I believe that visualization and imagination are inseparable and condition one another in a way. Since the focus of this post is on visualization and imagination, perhaps it is best if we talk more about them.

Visualization + Imagination

As we have already established, imagination and visualization are closely connected, if not inseparable. Our imagination enables visualization and is the seed from which actual physical results spring from. When we speak of the power of imagination, we talk about experiencing something that we haven't (at least not up to that point) experienced in real life. We can imagine different worlds, different outcomes and all sorts of wonderful things in our imagination. Of course, we can also imagine things that have happened in the past, but in this post, we will stick to the effects imagination can have on our future.

One thing that most people forget about is that imagination isn't only related to the sense of sight, but can also include all the other senses as well. People are mostly visual and are used to understanding that something is real if they can see it. So, even in our imagination, we try to "create" something (make it partially real) by visualizing it. Nevertheless, some people are not visual types and pay more attention to some other sense(s). For instance, auditory types will imagine birds by hearing chirping sounds. Olfactory types will recall a walk in the woods by recalling the wet smell of the earth and so on.

Of course, our senses are mainly used in order to perceive reality. But we are unaware that what we perceive is only part of what can be perceived. Our senses are not all that heightened and sometimes we may not pay attention to all our senses. Therefore, we will usually get only partial input as to what reality is like. A lot of people will completely ignore their sense of smell, touch and taste, but will put more focus on sight and hearing. By not smelling, touching and tasting a lot of the time, we don't get a complete picture of our reality. In his book Visual Magick, Jan Fries wrote a wonderful passage that really makes you think about this (by the way, I sincerely recommend you read this book because it is very helpful when it comes to strengthening imagination and visualization):

"This world-view very easily becomes habit and is rarely questioned as it seems utterly real and convincing. Before long we may forget that what we experience is not all that can be experienced, that we live in a selection, not in the fullness of all possible realities. When we remember that we select our reality we may remember to select a reality worth living in." (p. 55)

I remember that I was at the beach this summer and I saw a little boy, about 4 years old, playing with a stick. He was obviously enjoying himself because he had a huge smile on his face. His parents came along with an inflatable toy boat, picked him up, put him in the boat and gave him a tiny paddle. Now, the boy was so attached to his stick that he threw away the plastic paddle and started using the stick to paddle the boat. The parents were obviously frustrated because of this and threw the stick away and gave him back the paddle. The boy played along but as soon as they came close to the place where they threw the stick, he got out of the boat, took the stick and continued playing with it. So what does this story tell us? Well, children have a HUGE imagination. This stick was so much more interesting to the boy because it wasn't defined by its shape and could therefore become anything his imagination desired - a sword, a paddle, a laser, a spear, a  microphone...and the list goes on. This is the power of imagination. This is exactly what Fries referred to in the above quote. Adults perceive reality out of habit, so, for them, the stick will be nothing more than a stick. Children experience reality differently, more freely and use their imagination to create different realities, even though they do this just for fun.

Just imagine what we could do if we had the power to visualize in the way that children do! :)

Visualization in Magic and Meditation

It's logical enough that we are all born with the power to imagine and visualize if even children can do this. But, with time, these capabilities shrivel if we don't develop them. This can easily be done with practice, of course. As with any skill, it's best to start out with something simple and go on to more complicated things. But why, you may ask, is it even important to develop the skill of visualization and the power of imagination? If you're reading this post, then that means you are interested in magic, rituals and meditation. So, it's better to ask how these skills can be used in these contexts. The answers are numerous. Essentially, you have to use your imagination and visualization in any magical act because, as we have said, magic is the act of sending thoughts and energy to a certain goal with a well-defined intention. These thoughts and the energy itself are defined by what you visualize. For instance, if you are performing healing magic, then you will always try to visualize the person you are trying to heal as being healthy, active, full of vital energy, rosy in the cheeks and so on. Since magic is an integral part of rituals, then the same can be applied here. If you want to cleanse something in ritual, then you will first visualize it (most people visualize a white/blue light passing through the space/object they are cleansing). As for meditation and trance, well the type of visualization you do depends greatly on the aim of the meditation itself.

In any case, visualization enables us to reach deep inside ourselves, get the energy we need to do something and make it happen. I think this is also a great time to elaborate on Guiley's thought that "in an altered state, the conscious mind connects with the Higher Self and aligns itself to the flow of cosmic forces in the universe". It's interesting that, when we reach into ourselves in such a way, we contact what Jung called the Self (the unification of the conscious and unconscious part of our minds, i.e. the psyche as a whole). The way I see it, when we are unified with the Self and then perform magic (send energy, thoughts and intentions into the universe), we are doing this as Self. Somewhere in this universe, we are connected to our higher consciousness, or the Higher Self that Guiley mentioned. The universe is also filled with the thoughts, intentions and energies of many many people and our thoughts have to somehow pass through all of these in order to get to their destination. There's no point in pushing and shoving so our thoughts simply harmonize/align themselves with all these other thoughts and slowly but steadily reach their goal. After all, nothing is realized in an instant. Physical realization of ideas takes time and patience.

Jan Fries incorporated a few wonderful exercises into his book which can be very useful for activating the imagination and including all our senses in this process. When we learn to activate our imagination, ad with it our ability to visualize things vividly, performing magic, doing rituals and meditations becomes so much easier and more effective. You can find the full exercises in his book, but here are the simplified versions.

Exercise 1

• Ask yourself what you are aware of right now.
• Say aloud what you are currently perceiving with all your senses. Start with one sense (any one you prefer).
• Let the sense you are describing fully permeate you.
• Move on slowly to all the other senses in turn.

This exercise enables two things: (1) the ability to "go into" each sense deeply (this way, you connect to each sense and develop it - if you continue developing it then it will enhance your everyday experiences as well as meditations, rituals and magical experiences); (2) the ability to move your attention from the inner (problems, troubles, wishes) to the outer (this too can enhance the quality of your everyday experiences as you will be more aware of the things that are going on around you).

Exercise 2

Here you will actually repeat exercise 1 but modify it a bit. You will practice changing the tone, tempo and volume of your voice while saying what your senses are sending to you. 

• Try to speak in a friendly way (i.e. change the modulation of your voice). How does this affect your experience?
• Try to speak fast, loudly as if you were very excited about something. Let yourself go and you will see that you will automatically start speaking even faster, even louder and that you will become even more excited. How does this affect your experience?
• Try the "ceremonial magic" voice. This voice is very solemn and vibrates words. Like Fries said: "try to sound important, as if each of your words would have a world-shaking impact". How does this affect your experience?
• Speak slowly and calmly and gradually slow it down even more. How does this affect your experience?
• Try switching from your physical voice to you inner voice. What does it sound like and how does it affect your experience?
• If you are not pleased with the way your inner voice sounds, then try to change it, try "speaking" with it in a more friendly, calm way if need be. Just experiment. This is necessary because you will need your inner voice equally as much (if not more than) your actual voice in rituals.

By now, you will probably know that changing the tempo, volume, dynamics and modulation of you voice will change your mood and greatly affect your experience. Be aware of this and learn to use it in your rituals because this also can affect your visualizations.

Exercise 3

• Find a tree.
• Walk around it, see it, listen to the sounds around you, feel the tree, focus on what you can taste, smell the tree.
• Speak aloud as you do all of this and express your sensory experiences in words.

This will also help you get in touch with all your senses, it may also let you know which senses are less developed and which are slightly more developed. Work on this. :) And allow yourself to speak freely. Even though this isn't really connected to the topic of visualization and imagination, it will be of great help in rituals.

____________________________________________________

So how will all of this help you? Before I answer this question, I would like to quote Jan Fries once more:

"There are people who find it difficult to become conscious of their inner senses. When they close their eyes they see darkness, and as they continue to use their physical eyes, darkness is all there is. Inner vision is not seen but imagined." (p. 59)

I have heard possibly too many stories in which people start off by saying "I just couldn't visualize anything. I saw nothing". This is because people focus too much on their physical senses and not enough on their inner senses. This may sound ironic after all of these exercises which focus on our physical senses, but here's the trick. Once we learn to fully sense physically, we will enhance all our experiences. These experiences will be easier to recall in our mind's eye later on (i.e. imagine) and will aid us in visualization. Remember, visualization doesn't only include the sense of sight but all the other senses also. In addition to this, by learning to focus on the external via our senses, we will also have more control over them and be able to tune them out when necessary (e.g. when focusing solely on our inner senses). I hope this cleared things up a bit. :)

After all of this babbling, it would be nice to sum things up. Basically, visualization and imagination are cornerstones of magic, ritual, meditation and trance. They enable us to envision the aim of our actions and help us reach a deeper state of consciousness if necessary (or perhaps open up to the world around us in some cases). The exercises mentioned in this post will help you not only improve your ritual and magical work, but also the overall quality of your life because, by developing your senses, you will be open to new experiences which will be all the more intense after you have mastered the senses.

So good luck with all of this! :D Until next time. Yours,
Witch's Cat

Ritual Robes vs. Ritual Nudity

Dance of Life VI by Gildir

Looking at old photos of some of the most well-known Pagans and occultists of the past, one will notice that some performed their rituals in the nude (i.e. skyclad) while others preferred robes. Obviously, there are no rules as to how a Pagan should dress in the ritual circle. Yes, some traditions insist on one system or the other, but generally speaking, ritual dress codes are flexible and are easily adaptable to the individual's needs. Also, different authors will have different opinions on this subject. But sooner or later, every Pagan has to ask themselves the question: to work skyclad or robed?

This is a tough question to answer and it is also one that does not have a single correct answer. Every individual has to answer it for him/herself depending on how they feel about being nude in general as well as many other factors. To start things off, I want to ask you a few questions which may help you decide on how you want to perform your rituals (if you already haven't decided). Some of them are very basic, while others may require a bit more introspection.

1. How will my skin react?
   This is a good question to start with. So imagine you decide to wear robes and find that you can't stop itching from the material you are wearing. This is just impractical. In this case, you're better off without clothes. But then again, you just can't do without clothes in some situations. I have found myself performing rituals on very rocky terrains or in fields covered with nettle where clothes and quality shoes were a must. Your skin can show you a lot more; you will see goose-bumps on it when you get too cold or sweat when you get too hot. Neither is really good so going skyclad or wearing robes can sometimes be conditioned by the temperature. And I think it is pretty obvious that being either too hot or too cold can be a big distraction during rituals which everyone wants to avoid. So if you decide to wear robes, make sure they're warm enough for cold weather or thin enough in case of warm weather. If you're working indoors then you can always adjust the temperature. :) This is the practical side of things that many people tend to overlook.
   


2. How will my body react?
   This question, along with the previous one, will help you get to know your body better. For example, if your body feels restricted in clothes/shoes and you can't really move freely because of them, then going skyclad is worth thinking about. Most rituals include quite a bit of dancing around so being able to move freely is important. The opposite can also happen; some people are very self-conscious and feel more comfortable and free while wearing clothes. In this case, nudity can just be a distraction.
   


3. How will my mind react?
   Now we come to the tricky part. It is pretty easy to see if you're a bit cold/too hot and if you feel that clothes are restricting you. But what happens when you realize that clothes aren't the only barrier you may have to face? Like I said, nudity may be completely natural and liberating for some people, whereas others will feel embarrassed or self-conscious while being naked in front of other people. Whether or not you will work skyclad in this case depends on your comfort zone. So if you feel that you aren't ready to overcome your self-consciousness just yet, don't force yourself. But if you feel that you're ready to step out of your comfort zone, then by all means go skyclad! The main thing is that you not only feel physically comfortable, but that you also feel mentally and spiritually at ease (and being nude is not easy for everyone).
   


4. Who am I working with?
   Firstly, are there any minors present? Usually there won't be, but it's best to just stay dressed in these situations to avoid any awkwardness or legal complications. Secondly, do you trust the people you are doing the ritual with? Trust is an important issue and it's usually difficult for people to fully expose themselves in front of people they do not trust completely. This is why skyclad work is generally restricted solely to coven practices. Rituals performed in larger groups whose members do not have a deeper connection are performed clothed so that everyone can feel at ease and focus on the main point of the ritual.
   


5. Where will I be working?
   Of course, if you are going to be working outside, then you have to take into consideration the terrain and the weather/temperature. If the ritual is going to be held indoors, then the temperature, weather and terrain are of much less importance and can be adjusted. But it's also good to keep in mind how private your location is. It's not very relaxing if you decide to work skyclad and have nosy next-door neighbors, or if you feel like your privacy will in any way be invaded during the ritual. This is easily solved indoors by pulling the curtains, but it can be challenging outdoors. Also, try to respect other people's wishes too. There is such a thing as "indecent exposure". Although most Pagans do not perceive nudity as indecent in any way, there are laws which prohibit being nude outdoors. It's also nice to keep in mind, if working outdoors, how other passers-by would feel if they came across a group of naked people dancing around a fire. They may be scared off (which is bad for them), but they may also get a bit to curious and stick around to see the end of the show (which really isn't in the group's best interest). Either way, privacy is a good thing when rituals are at hand. :)


6. Is everyone fine with working skyclad/in robes?
   When working in a group, it's important to retain equality. If some people are clothed and others are nude, then things get confusing. Most groups prefer that everyone agrees on the system they use. So if everyone agrees to work skyclad, then everyone should be comfortable with this. Under no circumstances should this choice be forced upon anyone! If everyone decides to work clothed, then this should also be fine with everyone. But there are exceptions. I have performed rituals in which one or two people asked if it was ok to take their clothes off if they really felt the need to do so during ritual. So everyone was clothed, but these individuals thought that they might feel the urge to get nude at some point. I was fine with that, but I thought everyone else had to be fine with it too. So they asked all the other participants and everyone gave their consent. The opposite can also happen; everyone is nude and one or two people want to stay dressed. Either way, everyone has to agree that this is ok. In extreme cases, those who singled themselves out like this are simply not allowed to take part in rituals. For example, nudity is mandatory in Gadnerian Wicca and those who don't go with it are not allowed to take part in the ritual. I find this rude and inhibiting but I'll elaborate on this later.
   


7. Why will I work skyclad/in robes?
   It is important to be clear on the reasons behind your decision. Basically, it's silly to work skyclad just because you read somewhere that you should. It's also silly to work clothed just because you want a fancy robe. It's important that you know WHY you are doing what you are doing and that it feels right. It would also be nice if the other participants knew about your choice (or the group choice if you all agree to work skyclad/robed). In short, every participant has to know WHAT they are doing and WHY they are doing it.
   


8. Do I have any personal reasons for not wanting to go skyclad/robed?
   Many people are perfectly fine with their bodies, do not feel self-conscious or embarrassed and are perfectly fine with other people's naked bodies as well. Still, certain personal reasons prohibit them from going skyclad in the ritual. These reasons may be health-related (in which case the individual should explain the situation to the other participants if it can affect them, but if not, they can simply keep it private). For example, this person may have an allergy or a fever and cannot risk taking their clothes off. These reasons may also be of a different nature. People of dual faiths may find that another part of their personal spiritual philosophy "forbids" them from being nude. In my case, I always work robed for several reasons, one of which is because of my partner. I feel that I have the right to control to whom I show my naked body. As it so happens, this person is my partner. I'm also slightly conservative when it comes to things like this and feel that not everyone has the right to see me fully exposed. I pick and choose these people/this person (as I have done). You may share my feelings or you may not, but just take into consideration all the possible reasons why you may not want to go skyclad/robed.
   


9. Am I comfortable with the general feeling of things?
   If there is anything at all bothering you about the situation, then you should address this. Speaking from personal experience, it's best not to go through with something if it doesn't feel quite right. If you have any concerns before the ritual, ask whoever is in charge for details, instructions or simply express your feelings to them. If you feel awkward being skyclad/dressed in this situation, express this also. If you feel that you are being pushed into being nude/dressed, then my suggestion is that you simply don't continue. I believe that nothing should be forced on any participant in a ritual. Groups that force ritual nudity/robes, at least in my opinion, also force a certain belief onto others. Not everyone has to share every belief and not everyone has the same idea of comfort. Such restrictions can only stifle the soul and result in people feeling uncomfortable and/or unnatural and the ritual ultimately turning out much worse than it could have if everyone had felt at ease. 

Now that you have asked yourself these questions (and hopefully answered them), it's time to take the next step. Many Pagans feel that it isn't very "Pagan" to be dressed during rituals, whereas others will feel the opposite way and believe that robes, as ritual tools, play an important role in rites. I will try to explain both sides of the story so you can get a better picture.

Going Skyclad (or Being in the Pagan Spirit)

Joseph Tomanek - Nymphs Dancing to Pan's Flute, 1999

Most Pagans who prefer ritual nudity to ritual robes believe that being skyclad is the most natural state humans can be in. The very meaning of the phrase "skyclad" implies that we are clothed (clad) only by the sky, stars, moon and Sun. Therefore we cannot hide anything from the gods or our fellow humans. Nudity is a state of honesty, originality and purity which, from this perspective, can only be tarnished by clothes. Nudity is our most natural, but also our most vulnerable state. By being nude around other people, we show trust towards them and open up to them as well as nature in general. Nudity leaves no space between the individual and nature leaving one fully exposed and open towards the universe's positive energy.

Pagans ultimately worship fertility and nature. The human body is an epitome of both and should therefore be celebrated and set free. If we truly celebrate nature as Pagans, then we should also worship our body. Women should learn to worship their curves as they worship the Mother Goddess and men should learn to worship all their attributes as they look up to the Horned God.

This viewpoint implies that clothes hinder the exchange of energy between humans and basically any other existence (be it plants, crystals, animals, other humans or the universe itself). Clothes may also, according to some, mask the individual. If we wear certain clothes, we can completely change the way we look, hide our imperfections and emphasize our attributes. Basically, we can effectively lie to other people about our appearance. Just as clothes can mirror our feelings and taste, they can also protect us from the outer world, both physically (from rain and the scorching Sun) and mentally (by putting a layer between us and what we fear/dislike). So according to this viewpoint, being nude is the only way to express the true self, to be truly honest with the God/Goddess/gods, other human beings and ourselves. But what about the other side of the story?

Robes as Ritual Tools

Druids celebrating at Stonehenge

Some Pagans believe that ritual robes, much like a Shaman's ritual mask, are a powerful ritual tool which helps the practitioner to "step through the veil" between this world and the next. When a Pagan puts on their ritual clothes (which don't necessarily have to be robes) and/or jewelry, they change their persona and get themselves "in the ritual mood". Robes make you aware that from that point on, you are working on a ritual; they help you focus on the goal of the ritual thus adding to its overall energy. This can only benefit the ritual and anyone participating in it.

Ritual robes and jewelry can also help define the role that each participant plays in the ritual (the High Priest/High Priestess, Maiden, Holly King/Oak King etc.). They can also largely help in setting the mood. To elaborate, many practitioners change their ritual robes or certain details on them depending on the festival or any other occasion which is being celebrated. So, for example, many will wear golden-yellow shades when celebrating the summer solstice to emphasize the strength of the Sun. Seeing so many people in such uniformity (without all the negative connotations) can really have an impact on you.

In defense of this viewpoint, robes can also be adjusted so that no hierarchy is imposed. Nudity does make everyone equal in a way, but robes can be used to achieve the same effect. The only thing that is necessary is for no robe to be "better" than any other. This may sound complicated, but it really isn't. Most Pagans won't get their robes embroidered with gold thread or covered with precious stones. Materials are usually simple and many robes are even homemade. Also, hierarchy is kind of inevitable if the group follows the typical ritual form where a Priest and/or Priestess lead the ritual. Whether or not the participants wear clothes won't change this fact.

According to some, clothes of any kind obstruct the energy flow both within the circle and without it (for example, when energy is being sent in the form of the cone of power from the practitioners towards the universe). That is to say, clothes are a barrier for ene and therefore aggravate any ritual work. I personally don't think that this is true because I have performed many rituals both clothed and skyclad and have not felt the slightest difference. Also, if material things such as clothes really did hinder the energy flow, no Pagan would perform rituals indoors because, according to this theory, both walls and roofs, and even windows could be energy barriers. I believe that energy can easily overcome material things and that any kind of physical "barrier" does not present a problem.

In addition to this, ritual robes can draw one's focus to the main purpose of the ritual be it with their colors, decorations or merely by putting them on. Ritual nudity, on the other hand, can cause distraction if the practitioners are not used to nudity. The naked human body comes in all shapes and sizes and can truly be fascinating. It's only natural to stop and look. This may cause discomfort among members and draw attention from the main point. Then again, ritual robes can also distract you if they are impractical (if you step on them, if the sleeves are too long, if the material is easily flammable, if the material is coarse or itchy etc.) so it's really up to you.


Of course, many more arguments can be found for both sides of the story, but I believe the main thing is that you feel comfortable about what you are doing and how you are doing it. If wearing ritual robes makes you feel uncomfortable, then get rid of them. If ritual nudity makes you feel uncomfortable/distracted for any reason, then perform your ritual clothed. If you are working in a group, it's also important to take into consideration other member's thoughts. It is ideal if everyone agrees to stick to one system (skyclad/clothed), but if everyone agrees that exceptions can be made, then I guess they can be made.

The topic of this post isn't really all that simple, though. Some practitioners choose to work skyclad in some situations and clothed in others. For example, I used to work skyclad when I did solitary rituals and always worked clothed in group rituals. Others will do the exact opposite because it suits them better. Someone else might work skyclad during the summer months (so during Imbolc, Ostara, Beltane and Litha) and clothed during the winter months (during Lughnasadh, Mabon, Samhain and Yule). Some believe that wearing your ritual robes "empowers" the garments in a way (fills them up with the ritual energy making them all the more powerful with each use) and therefore insist on wearing them during every ritual. It all depends on what makes more sense to you.

I can only urge you to make the decision for yourselves. If anyone says that you HAVE to work nude, or that you HAVE to wear clothes, I would stop and think about whether I really want to work with these people. Why work with someone who just wants to strip your freedom of choice from you? This kind of behavior can only lead to distressing situations. Some people will only see ritual nudity as a perverse excuse to see other people naked. This is a form of abuse and must not be condoned...just a warning.

Ultimately, the choice is yours. I hope that you make the one that feels right for you and that you enjoy your rituals whichever way you decide to do them. :)

Until next time. Yours,

Witch's Cat

Ritual Nudity

(Alex Sanders initiating Janet Farrar)

The naked human body is thought of either as something to be ashamed of or as something perverse in modern society. Thus, nudism and naturalism have become frowned upon in most cases.

Another factor that should be taken into consideration is that most people were raised in a clothed society which oppresses sexuality or promotes it in fake ways. On one hand there is pornography which, in my opinion, depicts sex as everything except realistic. I personally see pornography as a grotesque or caricature of sex which can't be taken seriously even though it may bring pleasure to many people. In addition to this, there are millions of absurd advertisements which promote and exploit the naked human body in ludicrous ways. For example, I will never forget an ad for Lavazza coffee I saw a while ago which depicts a naked woman lying in a plate of spaghetti holding a cup of Lavazza coffee (which is barely visible). What on earth do these three components have to do with one another?!?! Then there are those types of ads which promote a specific type of human build which is "perfect". This results in many people feeling unworthy, self-conscious and ashamed of their own bodies because they do not look like the ones in commercials. All of this and many other factors have lead to nudity being a taboo of sorts.

Most Pagans will say that they see the human body as natural and therefore sacred. It is not necessarily sexual all the time, but it definitely is beautiful. Neither nudity nor sexuality are to be ashamed of, but they must also not be tainted. Many Pagans and Neo-pagans have taken this stance and incorporated it into their devotional and magical practices. After all, Paganism is a nature and fertility-based spiritual path; and what is the naked human body but natural and fertile? This is one of the reasons why nudity fits well into Pagan philosophy.

Even people who aren't all that well-acquainted with Paganism have heard whispers of naked covens dancing around bonfires. This is partly due to art and folk stories. For centuries, artists have depicted witches and covens mainly naked. Also, ancient Pagan gods were almost always depicted nude (just look at any ancient Roman or Greek sculpture, but also Renaissance paintings which thematize ancient gods/goddesses). Here are just a few examples:

Zues/Poseidon, ancient Greek sculpture, c. 460 BCE

Crouching Aphrodite, c. 200 CE,
ancient Roman copy of a Hellenistic
sculpture (from c. 300 BCE)

Francisco de Goya - Witches in the Air, 1797

Hans Baldung Grun - 

Witches' Sabbath, 1510

Luis Ricardo Falero - The 

Witches' Sabbath, 1880

Pierre de Lancre - Tableau de
 l'inconstance des mauvais anges, 1613

Luis Ricardo Falero - Witches

Going to Their Sabbath, 1878

Albrecht Durer - The Four

Sorcerers, c. 1500

William-Adolphe Bouguereau -
The Birth of Venus, c. 1879

Albert-Joseph Pénot - 

Départ pour le Sabbat, 1910

Nudity in devotional services has been a normal part of religious/spiritual practices for ages. Modern Shamanic and Pagan practices are living proof of this as they have carried on their ancient traditions. Indeed, many modern Shamans perform their séances naked just as their predecessors did. It's the same case with certain Pagan paths or individuals. Ceremonial nudity can also be found in early Christian times when the sacrament of Baptism was performed nude (the person being baptized was fully bathed and in order for this to be done properly, they had to be naked, although other participants were clothed). Nudity can also be found in the Bible, for example: "He stripped off his garments, and he too prophesied in Samuel’s presence. He lay naked all that day and all that night. This is why people say, 'Is Saul also among the prophets?'" (1 Samuel 19:24). Even Adam and Eve were naked in paradise. Only later in the Bible is nakedness equated with poverty, shame and sinfulness (just as it was in the Middle Ages). Nudity is also present in other religions and spiritual paths. Certain Hindu monks are almost always nude and not to mention practitioners of Tantra to whom nudity is a completely normal ritual practice. Certain Jainist monks also perform their religious services nude and so on. So, ritual nudity is not all that uncommon even in modern society, although it is a bit off the radar.

But since this is a Pagan blog, it would be best to say how ritual nudity fits into the whole Pagan worldview.

The Truthfulness of the Naked Body

As I have clarified, the human body is completely natural, beautiful and sacred to Pagans. It forms us equally as much as our soul, astral body, minds (and emotions) and so on and should therefore be equally honored. Also, nudity is the most natural physical state; we were born naked after all. This symbolism is very important because by taking one's clothes off, one returns to a sort of youth, innocence and, most importantly, a state of truthfulness. Our clothes hide us from everyone else, but when we are naked, we are vulnerable, honest and have nothing to hide because everything is clearly visible. This vulnerability is another important factor. Of course, ritual nudity is an individual choice. But even those Pagans who choose to work nude will do so only in a comfortable surrounding, with people they love and trust. This is why they don't mind being vulnerable.

Nudity and the Concept of Sin

Pagans do not believe in sin. This is mainly due to the fact that Pagan gods/goddesses do not impose certain laws and criteria that can be breached (breaching them would be a sin). One of the cornerstones of Paganism is taking responsibility for one's own actions and accepting the consequences. If we have wronged anyone and even ourselves, we will know this even without the concept of sin. But we will always try not to wrong anyone because doing harm to anyone/anything is against our morals (see the section on morals). 

Nudity is not perceived as sinful in Paganism because, obviously, Pagans do not believe in sin but also because the human body is seen as sacred and natural. Sexuality is also not seen as sinful unless the act of sex is forced onto someone or is in any way performed without the consent of both/all the people involved. The whole idea of the human body and sex being sinful gained acclaim in the Middle Ages when the duality of body-soul was compared with the duality of sinfulness-righteousness. This sort of duality does not exist in Paganism because the body and the soul fulfill each other and also because they are not the only two components which fulfill a human being.

Nudity and Sexuality

Since we live in a clothed society, we are mainly used to being naked when taking a bath/shower and during sex. Nudity outside these very limited barriers is socially unacceptable other than in special areas (e.g. nudist beaches or camps) and occasions. This is why nudity is most commonly connected to sex and why many people mistakenly believe that Pagan celebrations are all about orgies. No. This simply is not true. Paganism is a fertility-based, among other things, but this does not mean that sex is necessarily enacted at Pagan rituals. 

Just to be fair, it is worth mentioning the Great Rite which I talked about in detail in a previous post entitled "The Great Rite and Sexuality in Wicca". I will emphasize once more what I said in this post. There are two ways of enacting the Great Rite; metaphorical and literal. In both occasions, it is done by the High Priest and High Priestess. The metaphorical Great Rite is a ceremony in itself (which you can read in the aforementioned post) and it is a metaphor for sexual intercourse. This is the most commonly practiced version of the Great Rite for various reasons. The other way is literal. To explain, the High Priest and High Priestess physically make love, BUT always and only if there is love involved. Most often they are a couple (married or not) and have been for some time. I have never heard of a High Priest and Priestess in Wicca doing the Great Right this way and not being in a romantic relationship. Therefore, nobody will force you to do this or expect this from you! But then again, unless you are leading a ritual, your probably won't even be asked to perform this type of Great Rite. Also, the Great Rite is rarely enacted this way. I assume because it is quite rare that a coven is actually lead by a married/unmarried couple, but also because everyone appreciates their sexual privacy. But even if the Great Rite is performed literally, the coven leaves the room until the High Priest and High Priestess invite them back in. This way, a certain amount of privacy is guaranteed, since the act of making love is still sacred (not only from a religious point of view, but also from a lover's point of view) and deserves respect. Nevertheless, many Pagan groups do not practice the Great Rite (which is mostly a Wiccan practice).

Those Pagan groups that do work nude do not necessarily practice sex in their rituals. This is like saying that all hosts throw parties and expect there to be sex. Rituals are performed for specific reasons; for celebrating the seasons, a certain aspect of nature, a specific deity, and transition in an individual's life (the birth of a child, marriage etc.). Simply put, rituals are not orgies.

Also, those Pagans who practice ritual nudity have managed to overcome the socially-imposed view of the naked human body as being sexual. Sometimes, a skimpily dressed body can be more arousing and provocative than the naked human body. In fact, even a fully-dressed body can sometimes be more sexual than a naked body. But this is a different topic. The main idea here is that Pagans do not see ritual nudity as an excuse for sex. Anybody who says they expect sex during rituals should, in my opinion, be slapped and thrown out of the group. Every individual has the right to sexual freedom and this includes the choice of sexual partner(s), sexual orientation and also the choice of having/not having sex at all. 

Nudity and the Freedom of Choice

Those individuals or groups which choose to work nude do so knowing that they are in a safe environment with trusting people, all of which have given their consent to work nude or with other nude members. Ritual nudity is not and must not be forced upon anybody. Certain groups which only work nude inform newcomers about this practice (or the newcomers are expected to ask this of their own accord). In some cases (e.g. Gardnerian and Alexandrian Wicca), ritual nudity is expected from the initiate; they are brought before the coven and asked to disrobe. In this case, disrobing is a challenge which, if overcome, proves that the initiate is really willing to enter the coven and trusts all of the members (keep in mind, though, that initiation into these paths is preceded by a long period of training during which the newcomer has time to get acquainted with all the coven members). But the initiate is free to refuse to disrobe and they can just find another coven/path which will suite their needs better. There are many covens and Pagan paths which do not insist on ritual nudity. Some insist on exclusively clothed rituals, while others let individuals undress if they feel this is right for them. In the latter case, neither clothes nor nudity are imposed on the practitioner. I feel that this is the best option, as long as nobody has anything against a few people being naked and if there are no minors present (if there are, their parents should give consent and preferably also be present). Starhawk explained this wonderfully in her book The Spiral Dance (p. 36):

"A coven becomes a safe space in which members feel free to release their inhibitions: laugh, dance, act silly, burst into song, chant spontaneous poetry, make bad puns, and let Younger Self come out and play. Only then can the higher states of awareness be reached. Many techniques have been developed to drop the "censor" of Talking Self and to let the inner voice speak freely.  

Nudity is one such technique. When we take off our clothes, we drop our social masks, our carefully groomed self-images. We become open. The mystical meaning of the naked human body is "truth." Different people need different levels of private space; while some romp happily on nude beaches, others cannot feel comfortable naked until trust has been built over a long period of time. In our covens, public rituals are always clothed. If guests invited to private "sky-clad" ceremonies feel uncomfortable disrobing, they are welcome to wear whatever they like. Vulnerability cannot be forced on anyone, except destructively."

Starhawk mentioned a term that may be new to you, so I would like to clarify this before going on with the post :) 

Going "skyclad"

The term skyclad literally means clad, or dressed only by the sky. This is a beautiful metaphor for the naked human body which dances, sings and celebrates under the Sun, Moon and stars. The most accepted theory regarding the assimilation of the word into Paganism is that is comes from the digambar sect of Jainism. The very word digambar can be translated as "sky-clad". 

No matter its origin, skyclad has become a widely accepted synonym for nude/naked in Pagan circles. It can even be thought of as more appropriate because of the lack of negative overtones and because of the beautiful imagery that goes with it which complements the Pagan perception of rituals.

Reasons for Working Skyclad

1. Energy Transference

When rituals are performed, energy is sent from the body towards a certain destination. If the ritual is devotional, then this energy is sent towards a deity, and if it is magical, then it is simply sent into the universe with the appropriate intention. Either way, energy is sent. But energy can also be received; from a deity, from the universe, from other practitioners in the ritual circle and so on. So a certain amount of energy is constantly circulating during rituals. Many Pagans feel that working skyclad enables this transferal because clothes can only serve as a barrier. This means that clothes hinder the connection between individuals in the circle and that they can also mitigate magical energy thus reducing the outcome of a certain magical act. Since they obstruct energy, this can also cause problems with raising energy in the circle and basically anything else that involves energy (which is basically everything in the ritual circle).

This can be connected to the sensitivity of the naked body. A body covered with clothes is less sensitive to physical contact and, by extension, the same can be said of psychic/energetic contact. So a naked practitioner in the circle would, according to some, not only emit more energy than a clothed one; they would also be more aware of the energy around them, the impulses in the circle and so on. All of this results in a heightened awareness of one's surroundings and this, in turn, causes more conscious actions, movements and thoughts. Janet and Stewart Farrar present an interesting metaphor for this: 

"A witch at work brings all his or her levels into operation - spiritual, mental, astral, etheric and physical. (...) ...they must all be fully functional; so it may be that trying to work with one of them partly screened is like trying to play the piano in gloves, or to paint a picture in dark glasses. It can be done if circumstances demand it - but if they do not, why add to your difficulties?" (The Witches' Way, p. 196)

I have to agree with Scott Cunningham on this subject. He mentions, among other things, the belief that indoor clothed rituals are equally as effective as outdoor nude rituals. Indeed, some Pagans do share this belief. I fall under this category because my personal experiences with clothed rituals and nude rituals have not differed. But if you think about it, if the theory about clothes being barriers for energy is true, then the same could be said of walls. In that case, all rituals should be performed outdoors because they would be useless otherwise. This is something that most Pagans would find absurd because everyone has performed at least one ritual indoors and found it equally as fulfilling and intense as any outdoor ritual.

2. Physical and Energetic Arousal

Like it or not, we all have sexual instincts. We are not used to seeing naked bodies all around us so when we do (for example in nude rituals), we get aroused. This does not mean that everyone will suddenly be overcome by their sexuality. It just means that senses will become heightened, pheromones will be emitted faster (some claim that pheromones are better sensed by others if there are no clothes to "block" them). Pheromones are basically chemical substances which we send to the outside world. Other living beings sense them and react to them unconsciously. This kind of physical arousal also causes energetic and spiritual arousal. Indeed, many practitioners of magic claim that sexual energy is one of the best types of energy to draw upon for magical purposes because it is so strong. Of course, every responsible individual and Pagan group will not let sexuality control the ritual. It is a great source to draw energy from, but under no circumstances must anyone feel sexually assaulted. 

3. Being Honest 

The nude body carries with it the symbolism of truthfulness. As I have explained before, we cannot hide anything when we are naked; neither from our fellow practitioners nor from the Divine. Nudity means that we have nothing to hide and that we are fully open towards any positive energy that comes our way. Physical honesty and openness then leads to psychological, emotional and spiritual openness which definitely improve rituals.

4. Equality

In many religious practices, ritual robes and garments of any sort exist to define rank. Even in Paganism, the High Priest and High Priestess usually wear something that sets them apart from the other members of the group. Of course, none of this is ill-intentioned but Paganism tries to put emphasis on the equality of everyone in the ritual circle. Everyone is equal as human beings; we all have our virtues and, in ritual terms, we all bring something to the circle. That is to say, each person's energy helps to define the general ambient and outcome of the ritual so everyone is equally important. The priest and priestess are just there as guides who may have a bit more experience and who can therefore organize the group better; they are not any more ore less important than anyone else in the circle. But even in cases where everyone, including the High Priest and High Priestess is dressed in "normal clothes" (i.e.  not ritual garments), a certain inequality may be visible in the quality or costliness of the clothes and even the quality and amount of jewelry. 

Nudity eliminates even this apparent inequality caused by different ritual garments or clothes of any kind because the naked human body is our primary state, our basic state and our most natural state of being. It returns us to that state in which everyone is fundamentally equal.

5. Security in Oneself

Some practitioners may feel that their ritual garments or jewelry or tools give them power, but this is not true. Every person possesses the energy they need within and ritual nudity can help draw awareness to this. Once a person is aware of their own power, they become more secure in their actions, they also become more accepting of themselves.

Security and self-acceptance can also stem from equality. If everyone in the circle is equal and if everyone's humanity is emphasized (which it is since every inch of the body is visible), then there is no reason not to accept everyone. So no matter the body type, sex or age of the practitioner, they will feel accepted and confident. This may also help them to overcome personal issues and complexes they may have previously had, resulting in more quality, focused rituals and outcomes.

6. Tradition and Freedom

Of all the reasons for working skyclad, I perceive this one as being the least valid and only acceptable if it is a "supplement" to one (or more) of the other aforementioned reasons. When I talk about tradition, I refer to statements like "Oh, but the most famous covens worked skyclad" or "Gerald Gardner himself preferred to work nude" and so on. Nobody should work skyclad without knowing WHY they do so.

But yes, there are a few traditional aspects which some practitioners may find validate their choice of working skyclad. In Paganism, or more precisely in Wicca, a well-known pro-ritual nudity argument can be found in the Charge of the Goddess as well as in one of its sources - Aradia, Gospel of the Witches. Charles Godfrey Leland wrote Aradia as a testimony of a Tuscan witch who explained to him how Italian witches performed their rituals. A section of the text reads as follows:

"And ye shall all be freed from slavery,

And so ye shall be free in everythin;

And as the sign that ye are truly free,

Ye shall be naked in your rites, both men

And women also: this shall last until

The last of your oppressors shall be dead;"

This section was later incorporated into the Charge of the Goddess in practically all of its known versions. So in Gerald Gardner's version (a.k.a. the Leviter Veslis version from his Book of Shadows), it was transformed into:

"And ye shall be free from slavery, and as a sign that ye be really free, ye shall be naked in your rites, both men and women, and ye shall dance, sing, feast, make music, and love, all in my praise."

Doreen Valiente wrote a verse version of the Charge and changed this section into:

"No more shall ye know slavery

who tread my round the Sabbat night.

Come ye all naked to the rite

In sign that ye are truly free."

Obviously, in all of these quotations, nudity is connected to freedom, as it should be. So even those practitioners who work skyclad simply because of tradition should be aware of these texts and their meaning. All of these authors claim that working naked is a sign of liberation. But from what? Some may say simply liberation from the confines of clothes. Others may interpret this from a sociological point of view and say that nudity symbolizes liberation from social constraints. Either way, freedom is the bottom line.

Working Clothed

Despite all of these arguments for ritual nudity, even skyclad groups and individuals who are used to working nude will sometimes work clothed. The cause my be a special occasion (not all rituals call for nudity; some are even better celebrated in specially chosen garments), cold weather (there is no point working nude if it will only cause you to catch a fever), special circumstances (e.g. working in an area where you believe people may pass and disapprove of nudity), medical reasons (some people may be allergic to the Sun or who knows what else and have to protect their skin with clothing) and so on. So exceptions are made. This is why I do not see ritual nudity as obligatory.

Regarding clothed rituals, many practitioners will say that special robes are favored over everyday clothes. There are several reasons behind this. First of all, our everyday clothes get dirty, we sweat in them, they remind us of our everyday troubles and when we enter the circle, we want to feel clean and unburdened. This is why many practitioners like to take a bath or shower (or at least wash their face and hands) just before entering the ritual circle and why they keep their ritual robes clean and tidy. Secondly, ritual robes are special clothes; they are worn on special occasions (i.e. rituals) and only then. Once we put them on, we send signals to our brains and others around us that we are about to begin something special and solemn. That is to say, donning on a ritual robe causes a mental switch which can help the practitioner to cross the veil between this world and the spiritual world inside the ritual circle.

It is my firm belief that everyone has the right to choose how they will work (as long as they know why they made this choice). Ritual nudity is not for everyone, but neither are clothed rituals. Some may find clothes useful and see them as an aid of some sort, while others will see them as obstructions. I think the most important thing is that the practitioner feels comfortable and that nothing distracts them from the ritual work. If clothes will make a certain person feel uncomfortable and make them distracted, then its best for that person to work skyclad. Others may feel differently; they may feel that their own nudity and even other people's nudity distracts them too much and makes them uncomfortable. This can only lead to sloppy rituals with unbeneficial outcomes. When working in a group, it is important to clarify if everyone will work skyclad (and also if everyone is ok with this). If only a few members wish to go against the current, this must also be ok with the other members of the group. After all, there's no point in working together if agreement and harmony cannot be realized.

I realize that this is a sensitive subject and I can only hope that I did it justice and made it slightly less troublesome for some of you. :) So until next time. Yours,

Witch's Cat