Witches & Pagans Magazine, Issue 19

September 6, 2009 at 3:29 pm (astrology, Celtic spirituality and studies, Cryptozoology/Paranormal, Eco-Magic, Elemental Magic, Energy work, Mysticism, Mythology, Neopagan Subculture, New Age, Other Media, Pop culture, Wicca and Witchcraft)

Witches & Pagans Magazine
Various authors, editors, artists and other contributors
BBI Media, Autumn 2009
96 pages

First, a little background: Witches & Pagans is what happened when BBI Media merged their prior publications, PanGaia and newWitch. PanGaia was their more “serious” pagan publication, with a heavy eco-friendly slant and a target audience interested in ritual practices and spiritual experiences. newWitch came about a few years ago, and was met with some skepticism since its general themes were “sex, spells and celebs”. Some feared that newWitch would manifest all the worst stereotypes of image-obsessed teenybopper witches, and yet the publication managed to hold a fine balance between entertainment and facing controversial topics head-on. As a disclosure, I have written for both publications, so my potential bias should be noted.

Witches & Pagans has managed to blend elements of both magazines. This issue, for example, features interviews with musician S.J. Tucker and author R.J. Stewart (the faery AND initial issue!), something that newWitch was keen on. However, articles on 19th century mystic Ella Young, a surprisingly well-researched article on Cherokee fey beings, and several other in-depth writings on a central theme of Faery hail back to the best of PanGaia.

The regular columnists provided me with some of my favorite reading overall. Isaac Bonewits explored the practice of magic at different stages of one’s life, and how factors ranging from physical health to years of experience and knowledge can shape one’s energy and thereby one’s practice. Galina Krasskova did an excellent job of tackling the practice of celibacy as part of the ascetic’s path, something that a heavily hedonistic neopagan community may not often give much thought to. And I love Archer’s article on connecting to the wilderness through forests and their denizens, both physical and archetypal.

Those who were used to reading only one of the parent publications that merged to create this one may feel disappointed that there isn’t more of “their” stuff in there. However, one thing I appreciate about Witches & Pagans is that it brings together two potentially separate demographics in the pagan community–the more “serious” practitioners who look askance at the supposed “fluff” content of newWitch, and the energetic (though not always neophyte) envelope-pushers who might see their counterparts as muddy sticks. Both groups have much to offer in their own way, and Witches & Pagans does a nice job of showcasing the best of both worlds.

Five pawprints out of five.

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The Druidry Handbook by John Michael Greer

February 6, 2009 at 12:48 am (Celtic spirituality and studies, Druidry, Eco-Magic, Elemental Magic, Environmentalism, Meditation)

The Druidry Handbook: Spiritual Practice Rooted in the Living Earth
John Michael Greer
Weiser Books, 2006
272 pages

Druidry is one of those pagan religions that I don’t know as much about as some others. However, getting to read the basics of one particular tradition of druidry has helped flesh out my perspectives somewhat, and so as a near-neophyte to the entire concept, I have to say this was a great introduction. I’ve read and reviewed The Druid Magic Handbook, also by Greer, but this offers more background to that text. (In other words, I suggest reading them both, but in the reverse order!)

The Druidry Handbook, while being the material for the First Degree in the Ancient Order of Druids in America (of which Greer is the Grand Archdruid), is also quite suitable for the individual interested in self-instruction. It’s impeccably organized (in sets of three, of course!) and Greer has a definite talent for explaining things thoroughly but without overcomplication. The book starts with an honest assessment of the history of druidry, including some of the more controversial (and occasionally fictitious) roots, though even the fiction is valued for its mythological if not historical qualities. Greer then presents the basic philosophy and practices of AODA druidry, along with some 101 material such as sacred days, correspondences, and a beginner’s introduction to ogam. This is followed by three paths of specialization that the reader may explore; the Earth Path deals largely with ecology as applied spirituality, the Sun Path with ritual practice, and the Moon Path with meditation. The wrap-up includes information for those wishing to utilize the book in a formalized practice, whether through the AODA or not.

Even those who aren’t specifically interested in druidry may want to take a good look at this book. The meditation section, for example, has a series of practices that are useful and effective regardless of one’s personal spiritual paradigm. The seasonal rituals, too, may be adapted for use outside of druidry, being well-structured and lyrical in their own right. In fact, many of the regular practices could be incorporated into a variety of paths.

There are so many good things to say beyond this. I do, however, want to especially point out the eco-friendly focus of the material. Many books on supposed “Earth-based religions” barely give lip service to actual hands-on ecological practice, preferring instead to write rehashes of moon rituals and so forth. Greer promotes everything from tree planting to spending extended periods of time getting to know the land you live in, and makes compelling arguments linking spirituality with physical practices and activities. This adds a nice context to the reasons behind the more abstract portions of ritual practice and so forth, and provides an additional layer of meaning.

My only quibbles are personal disagreements, and they’re pretty minor. For example, in talking about the druidic conception of reincarnation through different species, Greer writes “Someone who displays the vanity of a cat or the empty-headedness of a sheep clearly didn’t learn the lessons those forms teach, and must go back to relearn them” (p. 56). This is an anthropocentric view which judges nature of nonhuman species as biased by human opinions on what is considered to be valuable. (Perhaps life as a cat or sheep can show why it is that cats and sheep and others are the way they are, and why that’s valuable in and of itself without human judgement!) ETA: I’ve since learned that this is something specific to AODA material, not Greer’s personal perspective, just FTR.

But I’m being pedantic, really. Overall, I enjoyed this book, and I’ll be keeping it on my reference shelf. Even if I never practice druidry myself, there’s plenty of valuable information here.

Five paws full of oak leaves out of five

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Thorn Magazine, Volume One, Issue One

January 11, 2009 at 6:51 pm (Artwork, Celtic spirituality and studies, Chaos magic, Curses, Divination, Heathenry, Hellenic Paganism, History, Kitchen witchery, Magical Theory, Neopagan Subculture, Other Media, Paleopagan Cultures, Poetry/Ritual Verse, Pop culture, Psychology, Ritual Tools, Science, Wicca and Witchcraft, Women's Mysteries)

Thorn Magazine, Volume One, Issue One
Various authors, editors, artists and other contributors
December 2008
72 pages

Before I start this review, a disclaimer: I have been taken on as a reviewer by this publication, and have a book review in this issue. Please note the potential for bias, though I will do my best to maintain my neutrality.

The quality of neopagan dead tree magazines vary greatly. On the one hand, you have a small grouping of professional magazine publishers who have consistently managed to put forth decent material on a schedule. On the other, you have the magazines that never made it past the first issue, DIY zines of varying stripes and qualities, and some miscellaneous forgettable examples throughout the years. Running a magazine is tough, because it means multiple times a year you’re collecting, editing, laying out, printing and distributing material from all sorts of writers and other creatives. Burnout is common in the (relatively) small press magazine world.

I have a lot of hope for Thorn magazine, however. Started by “Chip O’Brien, the hideous result of a mad experiment by the Rutgers English department”, this is a pagan mag that goes well beyond spells and shiny objects. For this first issue, Chip and Co. managed to compile a delightful variety of articles, commentaries, artwork and other items. There’s too much to discuss every single item in detail, but here are a few of my favorites:

–The Wild Hunt (magazine column version) by Jason Pitzl-Waters: Despite the prevalence of paganism on the internet, not all pagans love spending time online as much as I do. So I thought that the addition of a summary of some of the highlights from the Wild Hunt was a great way to help the less cyber-focused still get access to a wide variety of pagan-relevant news bits. I thought it translated well, especially as I am a regular reader of the blog itself.

–Without a Watchmaker: An Atheist’s Search for the Gods by Robert Koskulics: Having recently taken up with someone who identifies both with the terms “pagan” and “atheist”, and having seen a recent spate of discussion of atheism in paganism via various popular pagan blogs, I leaped on this article almost immediately. It’s a sensitive treatment of one atheist’s experiences joining a coven for their Samhain celebration; while the author was frank about the points where he maybe wasn’t so moved by the ritual as the pagans were, I did enjoy his conclusion: “Gratitude for my life and my place in the world is almost as good as knowing why I should be grateful in the first place” (p.11). It’s a beautiful piece, and one of my favorites from the entire issue.

–The Extraordinary Healing And/Or Totally Fraudulent Powers of Orgone by Jeff Mach: I’m a bit familair with Reich from an occult perspective, but also from the perspective of a psych grad student. I haven’t yet read Reich’s works directly, though I have them in my possession, but I did have a class where a Reichian therapist sat in as a substitute for the usual professor and talked a bit about his practice. Mach’s article, on the other hand, tends to favor the more occultish interpretations of orgone energy, Reich’s theoretical energetic matrix that permeates, well, everything. While he does touch on Reich’s work in psychotherapy, much of the article deals with the more esoteric applications of orgone–and the conspiracy theories surrounding Reich’s persecution and mysterious death in prison. Reich and his work are not a simple topic to tackle, and Mach does quite the admirable job of presenting his case.

The Cauldron of Poesy (translation) by Erynn Rowan Laurie: This is a circa 7th century poem written by an Irish fili, or poet-mystic; Laurie has done a lovely job of translating it. Translation is always a bit of a challenge, especially with poetry, because often the original words are specifically chosen for their rhythm and sound, and trying to make a translation that sounds just as nice isn’t easy. Laurie preserves the meaning while creating something that is pleasurable to read and recite.

–Thralldom in Theodish Belief by Joseph Bloch: I’ll admit that I’m no expert on heathenry, and I know less about Theodism than other sorts, such as Asatru. However, I was utterly fascinated by this approach to a neotribal membership process that draws on the concept of a newcomer to a culture being a thrall, a “nobody”, who then must earn their place in society, through working within some very specific parameters. It’s a wonderfully thorough way to weed out potentially problematic applicants and to show who’s really dedicated to being a part of the tribe. I admit that I couldn’t help but be reminded, to an extent, of the spirit of the Master/slave relationship in BDSM–while the Theodish thralldom is in no way sexual, the general concept of a willing sacrifice of one’s power for a particular goal/purpose seems to be a commonality.

There were plenty of other things that I loved, to include a beautiful critique of Gimbutas’ faulty research, some absolutely amazing artwork, and spotlights on pagan-related pop culture. Admittedly, there were also a few pieces I thought weren’t as strong. Tchipakkan’s “Hanging with the Gods”, a discussion of her and her family’s experiences with “real live encounters” with the spirits and deities made me want to reach for my Occam’s Razor. Starwolf’s “Wyrd Science: A Lab Report” was supposed to include “20% craft skill, 60% research and 20%….insane inspiration!”, all I really saw was a couple of instructables on how to make a copper wand and a “Psychic Shield Generator”, with no real scientific method, research, or other content. And Jack Lux’s “An Evening With Uncle Chuckie” discussed the author’s inspiration to thumb his nose at “white lighters” and their pesky ethics after a presentation by the infamous Charles Cosimano; it came across more as a rebellious OMGDARKMAGICIAN, and my end reaction was “Gee, so you cast a curse and it might have worked. That’s nice”.

Still, overall, I thoroughly enjoyed this magazine, and even the parts I wasn’t so impressed by may absolutely tickle someone else. Also, I’d like to mention (and here I’ll definitely admit my bias as a writer!), Thorn is one of very, very few paying venues for pagan magazine contributors. Granted, as a startup, they’re limited in what they can afford to pay. However, considering most of the time writers have to settle for a contributor’s copy of the magazine they get published in, or maybe a free subscription, this is a welcome change. I strongly suggest that if you like what you see from this magazine, that you treat yourself to a subscription–and help keep this excellent publication afloat.

Thorn is by far the most professional startup I’ve seen, and if the first issue is an indication, this will definitely be a strong voice in pagan publishing for years to come.

Five pawprints out of five

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Celtic Totem Animals by John Matthews

December 29, 2008 at 5:57 pm (Animal Magic, Celtic spirituality and studies, Drumming, Shamanism)

Celtic Totem Animals
John Matthews
Red Wheel/Weiser Books, 2002
192 pages plus CD and 20 cards

There are only so many ways you can rehash basic totem animal material. Usually it comes down to “What is a totem animal? How do I meet my totem? What does each totem mean? What do I do once I know my totem?” and so forth. John Matthews has attempted to try to put a Celtic spin on things, as he did with Celtic Shamanism.

Much of the material in the book that came with this set is based on the usual neopagan totemism material, mixed with core shamanism. Guided meditations are presented as “journeys” (when they are not the same thing). Totems are painted as generally benign, and there’s not much offered in the way of warning in case one encounters an unhappy totem animal. He also invokes a number of human-animal interactions, and shapeshifting, as “totemic” or “shamanic” experiences. Some of these are real stretches of speculation; while I can see where the spirit of totemism flows through Celtic mythology, I have to question some of his historical assumptions.

Still, practically speaking, Matthews offers a pretty decent totemic system. While he limits his focus to twenty birds, mammals and the occasional cold-blooded critter that feature in Celtic myth and culture, he does briefly mention that other animals may show up as well. And his yearly cycle for working with the totems does offer a good structure for integrating theory into practice. I wish he’d spent less time talking about lore (which is what a large portion of the book is dedicated to) and more to development of the practical material, as well as discussion of his own experiences.

The totem cards are a complete disappointment. They’re tiny, and the card stock is about on par with a cheap postcard. They won’t last long, and the small size doesn’t really allow the artwork to have as much detail as it could. The drumming CD is a nice addition, though it’s specifically tailored for the totemic “journeying” described in the book–20 minutes of a single drum, 20 minutes of two drums, 30 minutes of one drum. As with any drumming CD, you’re limited by the time constraints of the recording.

It’s a nice effort, but it has a number of flaws. It almost comes across as something that was created primarily to tap the market of totem and other magical “kits” that was just hitting its stride when the set first came out. It’s not the worst totem kit I’ve seen, but neither is it the best. The originality of some of the material gives it some bonus points, but it could have been better.

Three pawprints out of five.

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The Phillupic Hymns by P. Sufenas Virius Lupus

December 25, 2008 at 8:19 pm (Academic/Journalistic Approaches, Celtic spirituality and studies, Deities, Hellenic Paganism, Mythology, Paleopagan Cultures, Poetry/Ritual Verse)

The Phillupic Hymns
P. Sufenas Virius Lupus
Bibliotheca Alexandrina, 2008
292 pages

The world is full of would-be poets. These range from people who are thrilled that they discovered “cat”, “flat”, “rat” and “bat” all rhyme (and therefore should throw them all in one poorly written verse), to those who manage to rise above the usual stuff and present something original. P. (Phillupus) Sufenas Virius Lupus is, thankfully, well on the latter end of the spectrum. Given that I am not a huge fan of poetry, the fact that I have found a book of it that impresses me quite a bit is saying a lot.

While many collections of poems are published for the benefit of the poet’s ego, a paycheck, or other self-focused reasons, this is a devotional collection, an offering to a plethora of deities from Egypt, Greece, Rome, Celtic Gaul, and Britain. The earliest poems stem from Phillupus’ 2002 inauguration of the renewed worship of Antinous, the deified lover of the Emperor Hadrian. A large majority, however, came from two short but incredibly fruitful bursts of inspiration and dedication on the poet’s part earlier this year, brought about by an oracle from Dionysos. I was fortunate enough to witness the initial postings online of many of these devotional poems, and was excited to hear that they and others would be brought into a printed collection. I have trouble reading things online, and find the format of a dead-tree book to be much easier on my eyes.

Phillupus is an incredibly gifted poet who stands well above the crowd. Rather than endless attempts at “free verse” (which are usually excuses for overly flowery prose peppered with hard returns at inopportune moments), he has worked largely within ancient styles made popular by Homer, Hesiod, Virgil, and their contemporaries. As I read, I was reminded strongly not only of the delivery but of the highly descriptive language of the Iliad, the Aeneid, and other well known (and more obscure) poems. While this is not a major literary pursuit of mine, I’m familiar enough with the form from my educational background to recognize its modern counterpart. Phillupus has a knack for choosing just the right words in pleasing combinations, and there is not a strained or stretched phrase in the entire collection.

Where many collections of poems seem to be linked together solely by the fact that they all came from the same poet, this book flows well exceptionally well precisely because it was created with such strongly focused intent. This is not a mish-mash of some devotionals, then some free-verse about the poet’s love life, and perhaps some sketchily-written rhymes about cats. Rather, the very fact that it has a definite theme, and that it sticks strictly to that theme, gives it strength.

However, don’t let this fool you into thinking you’ll be reading the same poem over and over again with a different deity each time. The offerings here range from humorous to morose, traditional to playful, with setting in both ancient and modern times. I laughed out loud at the dating plights of Sobek, pondering a past of “typhonic” love while hanging out in a coffee shop waiting for a blind date set up by Anubis. I sat in quiet contemplation of the Matres as they went about their tasks. I witnessed sorrow more than once for the loss of Antinous, and was surprised and a little sad for Ganymede, taken to be a cupbearer instead of a prince. I delighted to see the feral Abnoba, often overlooked, running through the wilderness.

This is a collection that, while it may be enjoyed simply for itself, would lend itself very well to ritual purposes. If you’re tired of the stereotypical neopagan ritual “verse”, and want to be able to incorporate words of devotion that will set the mood for your rite, these works will open the way for the Divine with beauty, grace, and power. There are a couple of prose pieces, as well, that would make excellent readings for group storytelling rites (though any of these would be wonderful for reading aloud). (Do keep in mind, of course, that if you’re using them for any sort of group ritual, even if nothing is written down, it’s more than polite to give credit to the poet–and Phillupus certainly deserves it!) Be aware that there are a number of works in here that are not his originals, but rather are his translations of Latin writings; however, the majority of the material is his own, and it meshes well with the older writings.

I also appreciate that the poems are aimed towards renewing interest not only in modern-day polytheism, but in a syncretic approach as well. Due to his background as both an academic and a practicing polytheist, Phillupus approaches syncreticism with great authority, and without the sloppy eclecticism often seen in neopaganism today. Acknowledging that the gods most certainly did get around the ancient world beyond their initial borders, he allows for historical crossover, with good research and better results.

This is, in all, a marvelous collection, whether you simply want to read it, or incorporate the verses in your own ritual work. I can’t say enough good about it!

Five pawprints out of five

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The Celtic Shaman – John Matthews

September 26, 2007 at 11:18 am (Books I Didn't Care Much For, Celtic spirituality and studies, Shamanism)

The Celtic Shaman: A Handbook
John Matthews
Element Books, 1991
224 pages

I’m in the middle of reading (or re-reading) all the books on shamanism and related topics currently in my home. I wanted a light read, so I pulled this one off the shelf. It’s one that I “inherited” through marriage, and while my husband normally has impeccable taste, I wasn’t so crazy about this particular book.

I suppose the main theme of this book could be “Where’s the Shamanism?” The author is apparently attempting to reconstruct the Celtic shamanic tradition; thankfully, he doesn’t try to say that the druids were all shamans. However, what this book ends up being is Celtic neopaganism with some shamanic techniques and concepts thrown in for flavor.

The book *is* well-written, though there are some typos in there. And as a book on shamanic-flavored Celtic neopaganism, it would actually be pretty good. Maybe not entirely historically accurate, but it would be functional for those who are quite happy in a modern paradigm. The author covers a lot of ground for the basic to lower-intermediate practitioner, particularly in introducing hir to this magical/spiritual system. While a lot of the material is Celtic neopaganism 101, there are some exercises which would have the potential to help the reader start on a more intermediate path.

One of the biggest problems is that the mixture of components isn’t well-blended. There’s information on Celtic mythology, including various dictionary-style lists of gods, “totem” animals (animals found in Celtic myth, but with no proof as to whether they served as clan/family totems or not), and correspondences for the directions that don’t seem to have any actual foundation in Celtic culture. (I’ll touch more on this in a minute). The shamanism portion is mainly a sprinkling of techniques, and the idea that the shaman is primarily an eco-pagan, with not too much focus on the community service. The two areas of study do not sit well together.

The issue is that there’s too much *neo*paganism and *neo*shamanism mixed into this. I can see elements of Harner’s core shamanism in there, particularly the focus on healing (as opposed to other shamanic functions), and it seems that the author has a rather incomplete understanding of what *traditional*, indigenous shamanism(s) is. Additionally, the bulk of the exercises are very heavily scripted guided meditations; shamanic journeys tend to be *much* more free-flowing and individual.

My other complaint is that while he seems to have a lovely bibliography in the back, the fact that there are no internal citations, either in-text, footnote or endnote, means that I had no idea how he used them (other than asterisks denoting which sources were particularly useful–but not why). This meant that there were a LOT of times when I sat there, scratching my head and wondering “Oooookay, where did he get THIS piece of information? Where is this COMING from?”

I don’t really feel the author accomplished his stated intention with this book. If he wanted to reconstruct the shamanic practices of the ancient Celts, then he needed to be looking at older forms of shamanism, not neoshamanism.

Two pawprints out of five.

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When I See the Wild God – Ly de Angeles – June BBBR

June 6, 2007 at 10:48 am (Bargain Bin Book Reviews, Celtic spirituality and studies, Men's Mysteries, Wicca and Witchcraft)

When I See the Wild God: Encountering Urban Celtic Witchcraft
Ly de Angeles
Llewellyn, 2004
288 pages

This is one of those books that seems to have lost its focus. Some of it appears to be aimed at modern pagan men’s mysteries and the God aspect of the Divine, but then there’s also the (by now stereotypical) Celtic aspects of it. However, the bulk of the book is a rehash of Wicca 101, with the usual ritual tools, casting the circle and calling the quarters, etc. And the book doesn’t flow particularly well; sometimes the progression of chapters seems rather disjointed.

Because of this, I found myself skimming the book a lot, more because it was very familiar material than because it was poorly written. I actually like de Angeles’ writing style; she’s an excellent storyteller, and it perks up the fiction quite a bit. If it were just marketed as a Wicca/witchcraft 101 book, it’s be one of the better-written ones on the market. All the basics are here in an easy to read format.

Unfortunately, I just really couldn’t get into the book as I think it was meant to be. The male aspects are primarily a little bit of talk at the beginning of the book, and a mention of some gods. The Celtic flavoring is no different than in other books on “Celtic Wicca” or similar modernized systems with Celtic names in it. Granted, she does a decent job of Celtic mythology 101, but it shouldn’t be taken as genuine Celtic culture, just the usual mash-up.

If you’re looking for a basic book on Wicca 101, this one is a good intro, but if you want men’s mysteries, check out The Pagan Man by Isaac Bonewits or King, Warrior, Magician, Lover by Douglas and Gillette.

Two and a half pawprints out of five.

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The Banshee by Patricia Lysaght

March 9, 2007 at 3:27 pm (Anthropology, Celtic spirituality and studies, Cryptozoology/Paranormal, Mythology, Paleopagan Cultures)

The Banshee: The Irish Death Messenger
Patricia Lysaght
Roberts Rinheardt, 1997
433 pages

It’s been a few months since I read this, but the information stands out in my mind more than most books do. I’d been talking about it recently, so i decided to go ahead and do my official review of it.

This is by far the most comprehensive, scholarly exploration of Irish banshee lore out there. Tired of fantasy fiction featuring male banshees, and confusion between banshees and other denizens of the Otherworld? This book sets the record straight.

The author draws a lot of her information from two sets of surveys about banshee lore; one is from the turn of the 20th century, and the other is from the 1970s. The surveys targeted regular, everyday people across Ireland in numerous counties, and Lysaght is careful to show the distribution of the respondents. Lysaght herself is concerned less with what mythology books have to say, and more what the common person in the country fo the banshee’s origin believed via oral tradition.

There’s also a lot of discussion as to what the banshee actually is (dead relative, faery woman, etc.) as well as her appearance. Her behavior is also scrutinized, as is the comb that is sometimes featured in anecdotes about her, and whether she is seen, heard or both. And there’s a good talk about the origins of the word bean-sidhe, “faery woman”, and the connotations thereof.

Lysaght has been absolutely meticulous in her research. Primary sources are a definite plus, and her bibliography is quite solid. Her writing style is excellent, too–rather than being bored by dry academic writing, I found myself drawn into her quest to find more information about this enigmatic member of mythology.

Five pawprints out of five.

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A Circle of Stones – Erynn Rowan Laurie

December 24, 2006 at 3:09 pm (Celtic spirituality and studies, Paleopagan Cultures)

A Circle of Stones: Journeys and Meditations for Modern Celts
Erynn Rowan Laurie
Eschaton, 1995
112 pages

I read this book in a day–but it was anything but a shallow read!

This is excellent Celtic spirituality from a Celtic reconstructionist. If you’re tried of fluffy texts on “Celtic Wicca”, this is the book you need.

Erynn explains how to create and use a devotional circle of beads tied closely to Celtic cosmology, derived from her research on original myth and lore. She devotes a couple of pages to each step of the journey, explaining their origins and how to connect with them in everyday life.

The rest of the book discusses her thoughts and suggestions on honoring the Celtic deities and spirits. It’s quite thorough, and rather than spoonfeeding you, she instead gives you the tools to create your own sacred space.

Erynn’s scholarship is solid, and she is careful to explain that this is the best approximation of Celtic religion that she, in this day and age and with the resources available, could create, instead of taking a bunch of filler and presenting it as the real thing. In addition, she also mentions when certain facets come from a specific group of Celts, such as those on the European continent rather than Ireland. And she does her own translations from Gaelic to English, which I find pretty impressive.

This book is a fine example of a solid scholarly foundation put to practical and spiritual use, even more than a decade after its initial publication. I can hardly wait for Erynn’s book on ogam, due out in 2007!

Five pawprints out of five.

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