Because I am (delightfully) predictable at times, I’m funneling this stirring into so many words. So very many words. This October is going to be a very full month and all of that warrants a blog post to let you know, dear reader, just what it is I’m up to over here.

There’s a heavy cloud shadow sitting on the mountain. A single opening allows the angled sunlight to find a way through, to find a way to make the hard stone glow. The monsterman won’t look out the window of the truck. I point, tap the glass, but nothing. The mountains that will soon be a faint memory to him can’t draw his eye. As always, he does what he wants and rawrs at me.

He’s known nothing but desert, mountains, and arroyos. Third birthday so very soon, he knows nothing of rivers, nothing of the way a forest wraps you in hushed greenery.

It’s funny how I only remember that a blog can be personal, should include the personal, when on the precipice of change. Oh, what a precipice on which I stand.

Because it's late, because I can, because these eclipses are making all our heads spin, all courses and Bone Readings are marked down through Imbolc (February 1.)

If there is one constant regarding families, it is that families are complicated. Very few people have families or a family history that is neat and clean. Rather, we have problematic relationships with our kin, parents who failed in their responsibilities to their children, grandparents who didn’t care about their grandchildren let alone their own children. We have family histories that travel about the globe, with ambiguous origins and stories filled with violence and mystery.
​
But that doesn’t necessarily remove the desire to work with one’s ancestors; to make that connection across the generations and feel that stability that comes in being firmly rooted in the past; to stand on the shoulders of those who came before us; to know that though our relationships with our living family may be utter disasters, that someone is there, some family member is there and cares.

This is part one of a short series on Practical Prosperity Magick. This series will focus on what we mean by prosperity, ethics of working magick for personal gain, short-term vs long-term focus for magick, and will wrap up with a handful of tried and true short-term prosperity magick techniques.

This is the third post in a series on Cleansing & Purification. As this series has unfolded, we’ve taken a detailed look at what ritual pollution and miasma are, the value of ritual purity, and the effect that ritual pollution has on a witch’s practice. We also discussed what activities are specifically miasmic to a witch and how to recognize the signs and symptoms of miasma. In this post, we’ll look at the subtle differences that exist between cleansing and purification techniques, elucidating those differences through examples of common applications so you can tell when one is more appropriate than the other.
 
In the witch’s bag of tricks, cleansing and purification are fundamental techniques that provide essential supplementation for the primary aspects of our craft. They are go-to techniques that help us to prepare for intense spells and magick, fix problems, and make up the bulk of magickal hygiene. Frequently, these terms are used interchangeably because they perform similar functions and can often be achieved through very similar procedures. Fair warning that this will be a rather technical and nuance-filled post.

This is the second post in a series on Cleansing & Purification. This series aims to elucidate the concept of ritual purity and ritual pollution (aka miasma) specifically within the context of witchcraft. The first post in this series What is Ritual Pollution? discussed the various causes of miasma, as well as those activities common within witchcraft that naturally cause miasma. This, the second post in this series, focuses on identifying ritual pollution in yourself so that you can take active steps to correct it before your practice is impacted.

In the previous post, we discussed the various causes of ritual pollution and how they can negatively impact your witchcraft. It’s important to remember that ritual pollution, also known as miasma, is a natural occurrence and a natural consequence of very normal things we experience each day. It’s also an unavoidable consequence to some of the work we do as witches. Many times, miasma remedies itself on its own. But sometimes we must take extra steps -via purification- to clear that ritual pollution so that we can perform certain magickal tasks without interference. 

This is the first post in a series looking at Cleansing & Purification. Throughout this series, we’ll be exploring the concept of ritual pollution, how to recognize ritual pollution and miasma, the similarities and differences between cleansing and purification, and wrap it up with simple and practical -yet highly effective- means of remedying miasma and achieving ritual purity. In this first post, we’ll take an in-depth look at what ritual pollution is, what is uniquely miasmic to the witch, and the effects of miasmic on one’s practice.
​
A common idea found in numerous religions is that of ritual pollution. This is the concept that there are certain activities, situations, actions, and biological functions that can leave one in a state of impurity, impacting one's ability to perform certain religious functions and rites. Often, there are certain prescriptions given to rectify this state, i.e. purification rites that must be performed or a certain time period that must pass for the state of ritual pollution to correct itself.

Within the context of witchcraft, the concept of ritual pollution becomes especially relevant as so much of the work we do as witches naturally leaves us in that state of ritual pollution -in a state of miasma. Although this condition is a natural consequence to much of the work we do, it can also negatively impact other areas of our work.