On Warriors by Rob Preece

On Warriors 1.

Plenty of words have been expanded by pagan authors on being a warrior. Showing courage, following your heart, being empowered. They almost entirely talk about being a warrior as a metaphysical thing, a state of mind. Listening to, channeling, developing your inner warrior. I will not knock this, I’ve talked to plenty who are empowered and have been better able to face the challenges in their life through this. Enough useful words have been written about this already.

However acknowledging the warrior aspect within and actually becoming a warrior are not the same thing. The rites of passage of taking up arms are almost lost to us here in the UK as we are lucky to enjoy the protection of a particularly fine military. Our political leaders long ago sought to channel our warriors into this military, so the way of the warrior has become almost the exclusive preserve of the professional servicemen and women.

Being a warrior however is one of the roles within our tribal past like cunning folk, midwives, shaman and healers (I’m aware these bled into one another). While there where warrior elites which over a thousand years or so have morphed into our “landed gentry” more elite than warrior. Most people needed to know how to defend themselves and their community, often against the warrior elite (it’s a toxic word elite). Also there was usually an obligation to the elite to provide warrior service, to bulk out the combat force.

Battle is a poor place for the untrained, so training in the traditional arms of the community was a rite of passage on the road to adulthood. It also informed a lot of our sports from boxing to football. One of my favourite things about the Morrigan is her favouring of the spear, the weapon of the common folk as opposed to the sword of the elite, even though in the legends she is more than capable amongst the elite.

Training almost definitely started very early, a life of hard physical labour requires a standard of fitness and the games of childhood started the process. Running, grappling, stone throwing then play combat with toy weaponry. At some point the time would arrive for training in earnest. The first rite of passage for the warrior is to formally embark upon their training. Other rites I’ll come to at a later point.

So what can we do? Actually it’s pretty simple but not that easy…..
Take control of what goes in to your body, mainly food and drink but also alcohol and drugs.
Get fit.
Learn first aid.
Take up a martial art.
That should start you off, more to follow.
Opinions, corrections, arguments invited.

Rob

Previously published on the original Call of the Morrigan blog in 2015

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Spiritual abuse is real

Spiritual abuse is real, it’s a real thing in pretty much every spiritual movement or religious community. Why? Because in these places there’s a real intersection of vulnerability and power. People are drawn to seeking when they need help, and those who are willing exploit that vulnerability for their own gain will, very sadly, do so.

One spiritual seeker to another, I’m putting this out there for anyone who needs to see this and hear this, the fruits and lessons of personal experience.

*Anyone can call themselves a priest, a healer, a shaman. Literally anyone. I know when you’re seeking, vulnerable, newly called the array of these folk can be dazzling. It’s so tempting to take up that offer healing, of sanctuary, of soul or power work when you’re feeling confused or vulnerable. I cannot stress enough how important it is to take your time and to be discerning. Kind of like a first date. Do your research. It may sound obvious, but if you can’t find a history for this person, or they have a history of lying, thieving, or exploitation, treat that as a big red flag. Glamour and power can over a lot, don’t fall for it. Hang round the edges for a while. Check in with your own gut and guidance. Trust yourself if you’re hearing a ‘no’.

*The capacity to move energy doesn’t make someone a healer. Unless this capacity is coupled with some serious integrity and grounded experience, what it makes that person is potentially seriously dangerous. Shamanism, tantra, any advanced energy practice can harm as deeply as they heal—the harm doesn’t even have to be intentional. Think toddler running through a crowd with a big knife. Got the picture?

*Be highly suspicious of people (men in particular) who want to access your power for their own gain. These people generally have few to no peers, but possibly some (or many) followers. They love people who support their visions of themselves and their power. They don’t take criticism or conflict well. The classic lines like “The Goddess told me we would work together” or “She told me I can heal you.” I know it sounds cheesy when I say it here, but too many fall for it! Maybe you do want to work with this person, but don’t let these kinds of lines be the only reason you do.

Finally, if you have fallen for it, don’t despair. Betrayal is a classic and common part of spiritual awakening. It can make you or break you. Don’t let it break you, friends.

Here a few places where you can find safe and reliable connection

Coru Cathubodua Priesthood

John Beckett

Morgan Daimler

Lora O’Brien

 

(c) Rebecca Wright – August 2017

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A thousand blessings

I was sat in meditation in my temple space, contemplating the retreat we are hosting for The Morrigan in September and She came and gave me these words to share with you all.

***

Come one, come all
Come to my fire
Come seek vision in ember and flame

Travel with me on the winds of the night
Dance among the stars

Take my hand, let go of fear
Feel the strength of ancient warriors at your back

Remembering our beloved dead, never forgotten
Drink of the power of the land

A thousand blessings upon you
A thousand blessings upon you

I am the earth at your feet
I am the light in the sky
I am the name on every warrior’s lips at death

Be as one tribe, protect all the children
Be the wolf, many headed and clawed
Be the ever watchful crow

A thousand blessings in my name
I am the old one, my name carried on the wind
I am the fire in the hearth and in your belly

A thousand blessings upon you
And a thousand blessings more

Awen Clement (c) June 2017

***

If you feel called to join us for this years retreat – The Queen’s Vigil – follow the link for details and do be in touch with any questions.

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Having a spiritual practice when you feel you can’t

Sometimes in life we find ourselves in places that make it difficult to honour our spiritual practices.  Perhaps you have to live with family who are not comfortable with your beliefs, perhaps you want or need to keep it hidden from friends, neighbours or children for safety reasons. Perhaps you are away from home and away from your sacred spaces.  So what can you do to maintain your spiritual practices, to keep honouring your Gods and deepen your connection?

Probably the first thing to recognise is that your connection with your Gods and guides begins within you.  Whilst we may build altars and have devotional practices to help us maintain that connection, these things do not make the connection external from you.  Whilst They may appreciate your efforts in maintaining altars and shrines or in performing devotional rites, they are not specifically necessary (I will add the caveat that some people do have specific direction on this from their Gods but that isn’t the point of this article).

So what can you do when life gets in the way of your devotional practices?

Pray

Prayer can sometimes be seen as bit of a dirty word amongst pagans due to the overtones it has acquired from the Christian faiths.  However, our ancestors were talking to the Gods of their land and people long before Christianity came along.

You can pray anytime, anywhere and it doesn’t have to be out loud.  It’s a really good practice to designate a time and space for it in your life, daily if possible. But if you’re working long hours, commuting a lot or have a schedule that makes truly regular practice difficult, then fit it in when and where you can.

Pray while you’re on the train travelling to work or college, pray on your lunch break, pray in your garden or bedroom when you have five minutes in the evening.  Pray when you find yourself in a space where nothing else is going on, where you can turn your focus and intention to your Gods and speak with Them.

Don’t know what to say? There are lots of great prayers out there in books and on the internet. Learn something short off by heart and use it with intention. But otherwise, speak what is in your heart. Tell your Gods how you feel about Them, show them honour with words. Prayer can also be a conversation about something that you may need from Them (and what you will give in return) but fundamentally it is about honouring your Gods and showing your appreciation for their presence in your life.

Think of it as being like maintaining a friendship, the relationship you have with the friend you call every day or every week is stronger than the one you only call once a year or when you want something. Your Gods are going to appreciate a regular five minute call with you over you worrying about having the right candle to light.

Meditate

Some people might not think of meditation as a devotional practice as we tend to see it as a space of emptying the mind or focus on the breath and so on. But actually it can be a really strong devotional practice. It’s kind of like a deeper version of prayer. Above I have advocated for the quick, five minute, when you can approach. But if you can make space for a longer session, then you can go deeper in your connection with your Gods.

To continue the friendship analogy it would be like going to visit somebody in their home for tea every day or once a week.  When we sit down in devotional meditation, we are sitting down for a longer visit with our Gods.

It may be that you combine devotional meditation with prayer or other rites and practices, but at absolute core it is about sitting down and putting your focus on your God(s) for a period of time. To sit and be with Them, be in their presence. To feel Them with and around you. To be open to Them, to listen for Their words or directions.

This may not be an easy practice to begin with, but committing to a regular practice of devotional meditation is extremely valuable in building a deeper relationship with your Gods and guides.

Make Offerings

I have written about offerings before. I wrote about it from the perspective of what you can offer when you have nothing, but actually the principles apply for those people who for whatever reason cannot make obvious or overt offerings due to living restrictions or the discomfort of others.

But in short, offerings of prayer, of story or song, of time in voluntary service or the clearing up of the land or sacred sites are offerings that are well received by most Gods. All of these offerings are things which can be done when our living situation prevent us from making physical offerings or working with devotional spaces.

Be on the land

For me, being out on the land is a massive devotional practice for a number of the Gods and other entities that I work with. Putting your bare feet (if possible) on the land and feeling your connection to the life of this planet, to the connection with all things. To the connection with your ancestors who stood on this land before you. To the connection with all those who have honoured the Gods before you. To feel the Gods in the land.

It is also possible to combine all of the previous suggestions in this article with being on the land. Pray on the land, meditate on the land, sing on the land, clean up the land.  Being outside is free and allows us a powerful connection pathway to our Gods. Whether you sit at the bottom of your garden, go to your local park or take yourself out into the wild somewhere.

 

Deepening your connection with your Gods does not require objects and gifts and fancy rites, though they are appreciated, it is about strengthening the connection that begins inside you, about maintaining and honouring the relationship you desire to have with Them. Whether that’s a five minute call every day or a weekly trip to the local park to meditate.  Do what fits in your life as it is now, add to it or deepen it when life allows. But do the work, every day.

Awen Clement © June 2017

Awen is a priestess of The Morrigan who lives and works in the West Midlands of the UK. She is leading the 2017 Call of the Morrigan Retreat – The Queen’s Vigil in West Wales in September.

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Rag Tree Tradition by Lora O’Brien

So, I’ve worked for the last 12 years as a professional tour guide to the sacred sites of Ireland, and let me tell ya, I’ve seen some shit.

8 of those years were spent managing the sites and visitor centre at the royal complex of Rathcroghan, Cruachan; which (as many of you know, unless you’re believing the nonsense that there’s no Morrigan sites in Connacht), is where the Morrigan ‘resides’ – Her primary site in Ireland is the Cave of the Cats, Uaimh na gCait. This site is an ancient cave, worked by human hands in later times, known as the primary physical entrance to the Irish Otherworld, which Medieval Christian scribes referred to ‘the Gates of Hell’ due to the unfortunate amount of monsters and demons (to their perception) which flowed out from this hole in the earth on an all too regular basis.

I’m probably telling y’all stuff you already know here, being folk who are interested in Herself. I’ve been Her priestess for 13 years, and I know how hard she pushes us to do the work, and how important real information is to Her.

But what you might not be aware of, and what I’d really, really, like you to be aware of (and tell all your mates), is the absolute misconceptions and horrific disrespect that Pagan or ‘spiritual’ visitors to Ireland show at our sites.

Let’s talk about the Rag Tree tradition, shall we?

In Ireland, we have long had the custom of the ‘Raggedy Bush’ or Rag Tree, and there’s similar in Scotland, with what they call ‘clooties’ tied to certain trees. The trees are Hawthorn, one of our most prominent native trees/bushes – Crataegus Monogyna, or in Irish, the Sceach Gheal. The Irish name literally means something like, ‘that which makes the hedgerow bright’, and when it’s covered in colourful rags it sure does. Most often, there’s a particular hawthorn, growing near a particular holy well, and this is the local Rag Tree.

Occasionally there’s no well or spring to be found, but my theory on that is that there used to be one and it’s gone now, or that the misconceptions around Rag Trees stretch back further than your average modern American tour group, and some fecker just decided at some stage that a single growing hawthorn was actually a Rag Tree, way back in the mists of time, and it stuck. Now, that doesn’t mean there’s no magic there today… just that it probably didn’t start out that way. The water nearby is a pretty important part of the magic here.

What’s it all about then? Well, basically, the tradition goes that you take a piece of cloth from a sick person, tie it to the tree (often with prayers), and the sickness disappears as the rag rots away. The water nearby is most often a holy or healing well, which helps of course.

Sounds simple enough, right? From a magical perspective, we’ve got sympathetic magic in the rotting of the fabric – the visual representation of the illness losing power and strength and eventually disintegrating. We’ve got an energetic loop that’s formed between the sick person (it has to be an item they’ve worn while ill, so imbued with their DNA or essence) for illness to flow to the tree, and back the way then with the healing energies from the water, through the roots of the tree. Make sense? Sure!

You know what doesn’t make sense though? Folk who come along and tie their rubbish to the tree. Or tie strings or cloth so tight they damage the tree branches. I’ve removed everything from crème egg (candy) foil wrappers to junk jewellery rings to plastic covered wire wrap ties from the branches of our Rag Trees on this island. Not cool people, not cool. That, at least though, can be written off as ignorance of a ‘quaint’ local tradition they want to be a part of, by people who are really just here for lip smacking the Blarney Stone and the Guinness.

What’s more worrying is the visitors who come to sites where there’s no Rag Tree, on supposed spiritual pilgrimage, and tie their shit to whatever tree happens to be there.

The Cave at Cruachan is a prime example of this. I was a guardian there for 13 years, and for 8 of those I was paid to be in and out of it most days of the week. There’s a hawthorn that grows over the mouth of the cave, but it’s a relatively young one. Maybe 20 or 30 years old is all. It’s a fairy tree in the sense of it being smack bang over the mouth of a Sidhe dwelling, and it’s definitely magical… but it’s not a Rag Tree. Every week though, there’d be some new bit of tat tied to it. One tour group got a nylon umbrella off their bus, ripped it to bits, and tied the bits to the tree. Then they left the umbrella carcass in the field, got on their bus, and drove off.

There were obviously some who wanted to leave an ‘offering’ at the site, to connect themselves there in some way, and perhaps that’s how some of the cloth strips got into the tree. Maybe some were even cloth from the garments of sick people. But this is not a healing site. In my experience – personally, and collected from feedback of those who energetically interacted with the site – the entities at this site will gleefully follow any connection you choose to make there, go right back to source, and tear down anything weak that they find there. Ostensibly ‘for your own good’, of course, but they are absolutely merciless about it… if you lay a pathway for them they will follow it. This is not a good thing, for most people. Especially unprepared people. People who maybe think that Irish entities and Sidhe spirits are essentially pleasant and good natured, full of the craic, and harmless to let in. People who are perhaps sick, and not at full energetic defensive strength.

There was once a baby’s bib tied through the branches of the hawthorn tree at the Morrigan’s Cave. Just take a moment, and let that sink in for yourself.

You see now why I might be a bit ranty on this topic? Can we not do this anymore?

My best advice is to take local advice. If you want to find a real Rag Tree, there’s websites and books that will tell you where to begin your search, but first and foremost you should be talking to local people. Get exact directions. Check that the tree you think might be the one is actually the one. And remember, just because some eejit has tied something to it before you got there, doesn’t make it a Rag Tree.

Please, be sure?

13625325_10154343445948833_754878224_nLora O’Brien is a native Irish Author and Guide to Ireland, facilitating your authentic connection to Ireland one small step at a time. You can get involved with the excellent Irish Rewards by becoming a Patron of her work at www.Patreon.com/LoraOBrien, or visit her website to find out about her upcoming on-line course, Meeting the Morrigan. You can find Lora’s blog, books, mailing list, classes and more at www.LoraOBrien.com.

 

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The Nature of Offerings

by Stephanie Woodfield

There has been quite a lot of heated debate on the internet concerning the appropriate types of offerings to give the Morrigan. And whether or not bullets are a legitimate one. What I think about all those discussions boils down to two main points. Firstly that offerings in general are a very personal thing. The context in which an offering is made is important. And the type of offering reflects on the relationship between the devotee and the deity in question. Secondly it begs the question: What exactly is an offering? And this is what interests me the most. Because it’s not something often discussed in Paganism, and to be honest I find that not many Pagans necessarily make offerings as a part of their daily or regular spiritual practice.

So what exactly is an offering? Why do we do it? Are we bribing the gods? Putting a quarter in the celestial vending machine, hoping to get the prize we want?

Questioning whether or not an offering is appropriate to a deity requires us to consider why we are leaving that offering in the first place. For myself it boils down to reciprocity. I offer the gods something out of respect, love and devotion, and they offer at times something in return. What is a small thing to a god can be something that makes a big impact in my life. Leaving offerings helps build a connection to deity, it is something that is a regular part of my devotion to the gods I work with.

The spirit in which you offer something is immensely important. We are not bribing or bartering with the gods, and sadly I think this is the approach a lot of people take. If I offer the right stone or herbs then I have essentially “bought” or bribed the gods into giving me the thing I asked for. If a person approaches making offerings in this manner, then I’m really not surprised when the gods don’t fulfill their request. No matter what I am offering I approach the process with love and gratitude in my heart. Even if I have nothing more than a cup of water to offer the gods, it is the spirit in which I offer it, the devotion I imbue it with that matters the most.

I also spend a lot of time thinking about what to offer to deity. Things that are a part of a deity’s myths, or have been historically offered to them are always good places to start. Also if a god finds something repugnant in their myths then maybe that’s not the best thing to offer them. For example there are specific things that certain Orisha, either via myth or tradition, should never be offered. And lastly the offering has to have some kind of meaning to the person giving it. On occasions I offer herbs or incense, but it worries me that these have become the fall back offerings to many people simply because they see someone else using them, and because they really aren’t thinking about why they are choosing to offer that particular item in the first place. At a festival a few years ago I attended a ritual where those present were asked to throw an offering into a fire for the gods. The ritual revolved around cleansing and bringing change. A friend who was there had asked the gods to help her with something that was very important in her life. We had known about the ritual in advance and she had brought something very special to her, and item her deceased father had given her, to offer to the fire. The offering fit with the thing she was asking the gods for, and all was well until she noticed the items other people were throwing into the fire. She whispered to me that she felt silly offering something so grand and so very different that those tossing handfuls of herbs and sticks of incense into the fire. She actually felt embarrassed to offer what I felt was a beautiful gift to the gods. A true sacrifice. Something that could not be replaced. Eventually she did go up to the fire and make her offering. And the gods answered her plea not long after.

My point is that there should be some thought that goes into offerings, and that by their very nature offerings will differ from devotee to devotee. What has value to each person and what the gods want from each of us will be different. And it should be. The Morrigan has many devotees. One may be a single mother, another a police officer, a soldier, a teacher, a Wiccan, a Reconstructionist, a Druid, a conservative, or a radical, the list goes on. All of these people may have a dedication to the Morrigan but each will more than likely offer her different things. And guess what. That’s how it should be. There are some things that people offer the Queen that I never would, and it really doesn’t offend or hurt me that they do so. If it works for their practice and reflects their connection with Her, awesome. I’ll honor Her in my way, and others in their own way. All that really matters to me is that they are honoring Her. That they are approaching Her with devotion. The problem with people getting riled up over someone offering something they personally wouldn’t give to a deity or personally find repugnant, comes down to confusing taste for morality. Just because I don’t like something, or something doesn’t work well for me, doesn’t negate the fact that it could hold an entirely different meaning for someone else.

So that brings me to what do I personally offer the Morrigan. Me personally. Not what you should offer. What works for me. Well surprisingly 98% of the time I offer Her whiskey or an act of bravery. Offerings don’t have to be physical things. One of my first teachers told me “Do something today, that you were afraid of doing yesterday. ” Given the Morrigan’s connection to strife, battle and sovereignty, I find this to be a worthy offering. Facing my fears, having the bravery to stand up for another person, these are all things I think She values more than any physical item I can offer to Her. For the rest of the time I do find that the Queen likes her whiskey. I’m that crazy Pagan who wanders a liquor store waiting to feel a nudge that says a deity wants a certain libation.

As to the drama on the internet, yes I have a few bullets on my altar. Two of them are from WWII and have been carried through real combat. Near them , against the wall, is a bayonet that my grandfather brought back from WWII. Having two great uncles and a grandfather who survived D-Day these all have meaning to me. There is a modern bullet there too, alongside the WWII relics, sitting beside candles, offering bowls for whiskey, swords, spears, a drum painted with a raven, and multiple statues. Bullets are not what I offer on a daily basis, but it’s something I have felt called by Her to leave on Her altar. Because my altar to Her is a reflection of all Her aspects, not just the ones I like the best. And because she is still a goddess of war. Not iron age war, or just war that involves swords. She reminds us what is worth fighting for. What do we love enough to lay down our lives for? When humanity stops asking ourselves those questions, maybe she will cease being a war goddess. But I don’t think that will happen anytime soon, or ever really.

Stephanie Woodfield's personal altar

Stephanie Woodfield’s personal altar

For myself personally a bullet doesn’t represent violence. If they do to you, then I suggest you find other things that have meaning to you to offer Her. For myself bullets and guns are just tools, just as swords are simply tools. The violence we connect with them originates in the person holding the tool, not the tool itself. The swords that we romanticize has no other purpose than to kill, specifically to kill other humans. At very least the argument can be made that spears and guns have been used for hunting. But not the sword. So the next time you pick up your ritual sword, reminded that while other weapons have replaced it over the years, it is still a weapon meant for killing. A weapon the Celts ritually broke and offered to the gods. That LOTR replica sword (not knocking anyone here I have a few!) may be beautiful to look at, but it doesn’t change what it is. So in that fashion having bullets on Her altar does not bother me. Like a sword, a gun can be used in self defense, and for myself it represents the idea that I have the right to defend myself. I have two friends who owe their lives to having concealed carry permits. One prevented a car jacking. In the other case it saved a friend from being raped. We both went to college together and she had one of those so called “gun nut” fathers. We joked with her about how he insisted she get a concealed carry permit and bought her a small gun to have with her when she walked to her car late at night from her bartending job. And one night a man tried to assault her and force her into his car. Luckily she was able to scare him off long enough to call the cops. If she hadn’t had a gun at very least she would have been raped, and more than likely she would have ended up losing her life. Similarly I know one military devotee who leaves bullets on his altar before deployment, asking for protection and that he may do his job without having to take a life.

Oddly enough, perhaps because I’m a vegetarian, offering meat is one of the few offerings I at first had some difficultly with. But on occasion, usually for a very special purpose, I will offer a small portion of raw beef (the best cut of course). I may not have had to slaughter that cow myself as our ancestors would have, but the fact that I am offering flesh remains forefront in my mind. To offer that bit of beef something living had to give up its life, and the gravity of that goes into the energy and emotion behind my offering. And as I said before I truly think the gods care more about the manner in which we give an offering than what the physical item is.

This is not the first time devotees of the Morrigan have gotten heated over what other people choose to offer to the Queen. What troubles me is that we have trouble respecting that what one person does in their practice can be different than our own. What is repugnant to you may hold a different meaning to me. Let the gods decide what is to their liking and what is not. Offer what you are personally called to offer, and respect what others give in their devotion.

Lastly what concerns me is this idea that the Morrigan’s connection to war does not apply to modern times, but instead to only the romanticized war of the past. The Morrigan has many guises, she is far from just a goddess of war. But war remains a part of her nature. She is not a tame lion. She did not retire from the war goddess business once swords stopped being the high tech weapon of the day. In some ways I see a shift in her approach. As I said, she reminds us what is worth fighting for. That can apply to a personal battle or a literal battle. And today I find she is very concerned with claiming personal sovereignty and goading us into facing our personal demons. But that makes her no less a goddess of war. To pretend she is otherwise, simply because we find modern warfare distasteful, is to deny a vital part of Her being. Morgan Daimler puts it quite succinctly:

“You know when my dad came back from Vietnam, when he got off the plane, people in the airport spit on him. This makes me think of that. We are spitting on our war gods because we are mistaking them for the gory collateral damage of war that we abhor. But they are not that. They are the spirit to fight and win and defend the things that matter. They are the spirit of battle that makes anything in life worth fighting for. And I think its dangerous to forget that, and very dangerous to disrespect them. They protect us, and we need them, just as we need soldiers whether we want to admit it or not.”

When someone offers something to a deity, respect that it’s a personal choice. It is part of their devotion to deity, not yours. And may we remember to respect that gods may represent things we are uncomfortable with, and that to turn a blind eye to part of their nature is dangerous. When you make offerings to the gods think about why you are offering a particular item. What meaning does it hold for you? What connection does it have to the god you are giving it to? Find what works for you, not just what works for other people. Because you are the one making the offering, not anyone else.

Originally blogged at http://darkgoddessmusings.blogspot.co.uk/2016/02/the-nature-of-offerings.html

About –

Stephanie Woodfield is the author of Celtic Lore & Spellcraft of the Dark Goddess:Invoking the Morrigan. She has been a practicing Witch and Priestess for over fourteen years. Her lifelong love of Irish mythology led to a close study of Celtic Witchcraft. A natural clairvoyant and empath, she has worked as a tarot card reader and is ordained as a minister with the Universal Life Church. Find her blog, Dark Goddess Musings, at: http://darkgoddessmusings.blogspot.co.uk.

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