Salmon Nation by Wolf and Zuckerman, eds.

Salmon Nation: People and Fish at the Edge
Edited by Edward C. Wolf and Seth Zuckerman
Ecotrust/Oregon University Press, 1999/2003
80 pages

This is another one of those “not specifically pagan, but of pagan interest” books that I like to add in here every so often. Much is made of totemism, and the Land, and our connection to these and other elements of nature-based spirituality. Salmon Nation is a book that keenly illustrates those connections, and the roots of why Salmon is such an important totem to the Pacific Northwest. More importantly, it is just one example of how humans have taken a system that developed over millions of years of natural selection, geological evolution, and other processes that we often only barely comprehend, and changed it suddenly, violently, and detrimentally.

The book opens up with an essay from a member of one of the several indigenous tribes that fished for salmon and traded goods at Celilo Falls. A tradition that lasted fifteen thousand years ended when the falls were flooded by a downstream dam, despite protest. This sets the stage for showing numerous other ways in which technological progress has run over patterns that took an incredibly long time to set into place, to include the intricate migration patterns of multiple distinct populations of salmon. The book continues through descriptions of both wild and farmed salmon fishing and cultivation, the safety and health of wild salmon populations, and the impact that our current fishing policies have on the very existence of salmon.

To pagans, this should be an object lesson of why we need to take totemism beyond “My totem is a fish! Yay!” and tie our spirituality to the very earth and waters themselves. Many of the cultures we draw from revere(d) animals, not just out of symbolism, but out of survival. In post-industrial cultures, we are too often divorced from the processes that bring us food, and so turn a blind eye to ongoing destruction of our life support system.

Read this book as inspiration. Read it as motivation. Read it for grief for what has been lost, but also for the realization that we can make more of our spiritual practices than simple lip service to Nature. Meditate on what you read, and go from there.

Five fins out of five.

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A Guide to Pagan Camping by Lori Dake

A Guide to Pagan Camping: Festival Tips, Tricks and Trappings
Lori Dake
Rotco Media, 2011
208 pages

My first question about this book is: why didn’t anyone write it before? I mean, really: outdoor festivals have been a part of neopagan culture for decades, and everyone gets their initial trial by (camp)fire, especially if this is their first time sleeping in a tent. But there are also a number of considerations that are unique to the festival environment (and not limited to just pagan festivals) that you won’t find in just any old book on camping.

There’s really only room for one book on this rather niche topic, and thankfully for we the readers, Lori Dake is right on target with this one. She covers pretty much everything you need to know for your first few festival outings, from what to wear and what your basic kit should be for camping, to good etiquette that doesn’t shy away from things like skyclad attendance, or festival hookups. Of course, even if you aren’t a newbie to festivals, there may be useful info if you decide to expand the nature of your participation beyond “festival attendee”. As a longtime vendor at events, I can say that she did a thorough job with the vending section, especially in as small a space as she had for it (instead of writing an entire book, which is entirely possible). And there are good tips for performing, giving workshops, and other participation that newbies may not necessarily feel ready for. Also, festival folk of any vintage may find the generous selection of camp-friendly recipes and related info helpful.

It’s a well-written book overall, and I found very little in the way of typos. I wasn’t crazy about the layout; the sans serif font chosen would have been better for something like a term paper, and the spaces between paragraphs don’t look as professional as simply indenting new paragraphs. The cover art and layout scream “small press”, which (as you may know from my background) isn’t in and of itself a bad thing, but it also could have been more polished.

Still, this is a case of not judging the book by its cover. This is a definite gem, and I highly recommend it for festival folk across the board, whether pagan or not. Well done!

Five campfire-smoky pawprints out of five.

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Coming Back to Life by Joanna Macy and Molly Young Brown

Coming Back to Life: Practice to Reconnect Our Lives, Our World
Joanna Lacy and Molly Young Brown
New Society Publishers, 1998
224 pages

I first encountered Joanna Macy’s work when I began to learn about ecopsychology. While she is not expressly a psychologist, her work in systems theory and deep ecology in particular tie in very nicely with ecopsychology, and her writings are considered foundational to that field. Her work with exploring and working through grief, as well as broader ritual practices, give her a solid place in the study and practice of modern rites of passage.

Pagans ought to be very aware of her works, especially those who enact group rituals. This text, cowritten by Molly Young Brown, herself a practitioner of ecopsychology among other disciplines, is a great starting point for those unfamiliar. It is a book for leading and guiding group rituals, without specific spiritual or religious trappings, that are designed to facilitate connection with the self, with others, and with the world around us. The context for the rituals is explained in great detail, from the feelings of grief, loss, and other emotions that often go unspoken in polite society, to the importance of caring for the emotions of ritual participants and how to help them through difficult catharses. Much of this may already be known to seasoned priest/esses and other pagan clergy, but there are some useful guidelines nonetheless.

The rituals themselves are fantastic. There’s the classic Council of All Beings, in which participants speak as various nonhuman entities. There are also exercises like Tape Recording to the Future and Letters From the Future which help us to place ourselves in context of the enormity of Time As a Whole, but also bring us into immediate awareness of the effects our actions have on those who will come after us. Narrative, art, and other forms of expression feature prominently, and there is much to utilize in working with pagan groups.

I highly recommend this as a guide to ritual practices, not only for eco-centric or politically minded pagans, but those wishing for inspiration for more emotionally involved rituals. There’s plenty to think about and even more to do, and I am nothing less than amazed by the creativity and effectiveness of what is presented here.

Five pawprints out of five.

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The Pagan Clergy’s Guide by Reverend Kevin Gardner

The Pagan Clergy’s Guide For Counseling, Crisis Intervention, and Otherworld Transitions
Reverend Kevin Gardner
Waning Moon Publications, 2009
212 pages

As both a pagan and as a student working on a Master’s in counseling psychology, this book interested me greatly. The number of books on counseling for minority groups is on the rise, and to my knowledge this is the first one to specifically address counseling neopagans. However, rather than being strictly psychological counseling, it is instead a text on spiritual counseling–a distinction that is incredibly important to note, as I’ll explain shortly.

Pagan spiritual counselors don’t have nearly the resources available that spiritual counselors in some other faiths, such as Christianity, do. Gardner does an admirable job of delineating some of the common issues that clients may bring to the table, from relationship woes to the need for facilitation of rites of passage. A large portion of the book is dedicated to grief counseling of various sorts. There’s also a good selection of basic ritual scripts for funerals and other rites of passage, including a few specific to individual neopagan traditions. This makes the book invaluable to pagan spiritual counselors.

Psychologically speaking, however, the book is on shaky ground for a couple of reasons. First of all, there’s no indication that the author has a license for psychological counseling, something that’s a grey area when it comes to spiritual counseling. He does make it clear that there are times when referrals to licensed psychological practitioners are necessary, and that this book should in no way be seen as a sole reference for the psychological elements of spiritual counseling. However, he also has had much more experience–counted in decades–of experience, something most readers will not have, and so I hesitate to recommend this to a newer spiritual counselor who may not have learned through trial and error how to counsel for deeper psychological issues. Additionally, in perusing the bibliography, many of his resources on psychological counseling are outdated; while, for example, the works of Carl Rogers are classics, there are newer approaches to client-centered counseling available.

As a text for spiritual counseling and being clergy in the sense of ritual facilitation, I think this is an excellent guide, and I recommend it highly. My misgivings about the psychological aspects of counseling should be noted, but not to the point of not buying the book. Supplement with other works or, better yet, get formal training in psychological counseling (particularly since there’s very little formal training available for pagan spiritual counselors).

Three and three quarters pawprints out of five.

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The Living Temple of Witchcraft by Christopher Penczak

The Living Temple of Witchcraft: The Descent of the Goddess (Volume One)
Christopher Penczak
Llewellyn Publications, 2008
390 pages

Note: This review was originally published in the second issue of Thorn Magazine.

For the better part of this decade, Christopher Penczak has been building the Temple of Witchcraft, a substantial series of books for the solitary practitioner to get a solid footing in neopagan-flavored magick. The Living Temple of Witchcraft is the fifth book in this series.

Penczak’s strength lies in his ability to cohesively present a collection of material from the pragmatic to the personal so that it flows together in a guided journey through each book. Readers aren’t just given some spells and correspondences and left to figure out how they go together and what they mean. By utilizing each text as a workbook, rather than a theory reader, they may learn more about themselves and what motivates them to practice witchcraft. There is a depth to these books that is far too often missing in practical neopagan literature. The Living Temple of Witchcraft is definitely an advanced text in eclectic paganism, preparing the reader for going beyond self-study and personal practice.

This newest text goes beyond the individual practitioner’s needs and goals, and introduces the reader to concepts and resources necessary for teaching the Temple material to students. The overwhelming bulk of the book, though, prepares the reader for this task by emphasizing personal growth and evolution through mysticism. Don’t let that last term fool you into thinking this is New Agey, unsubstantial fluff. Penczak’s conception of mysticism follows the descent of Inanna into the Underworld; while the ultimate goal of the material herein is positive, many of the steps along the way require the reader to traverse frightening territory within the self.

For example, at one point Penczak integrates the shamanic practice of experiencing death and rebirth. This is never an easy process when done properly, and the exact manifestation that is included in this book focuses on facing one’s fears—and letting them kill you. While numerous books attempt to recreate the shamanic death, often those doing the killing are either random entities that show up, or virtual stock characters. Penczak makes this ordeal very personal by having the reader evoke what terrifies them the most. There’s a solid psychological reason for undergoing this process, multiple times if necessary—“The death is just that part of the outmoded ego patterns and the successful creation of new patterns that better serve you” (144).

Serve you to what end, you may ask? In addition to exercises and other material aimed at strengthening the self and shedding old paradigms of belief and behavior that may hinder personal growth, Penczak offers up some valuable food for thought for would-be teachers. A good example may be found in the chapter on communication. Along with expected tips, such as making sure you have everything you need for a lesson before the lesson begins, and making sure students have time to ask questions, he also includes the consideration of whether the would-be teacher has experience with public speaking, or suffers from performance anxiety in some (or all) settings. He is also careful to remind the reader that students all progress at their own individual pace, and so trying to rush slower students along is a poor plan.

For those unfamiliar with the Temple of Witchcraft series, do be aware that this is a very eclectic set of traditions. In addition to the Descent of Inanna, Penczak also draws on the seven primary chakras as an organizational structure for the material. Each of the chapters is centered around the qualities and lessons of a chakra. For example, chapter one, the Root chapter, deals with the basic environment of the body, as well as a introductory guide to the more advanced inner mysteries of numerous world traditions. Chapter two, dealing with the stomach chakra, “deals with the ‘gut’ consciousness, the primal instinct. Usually connected with the element of water…[it] is the temple of feeling” (p. 91). The rest of the chapters follow suit. He does draw on material from multiple cultures when speaking of a particular subject, such as in the aforementioned multicultural discussion of mysticism, or when he discusses the concept of the soul from the perspective of several cultures as well as a selection of neopagan and New Age authors. He doesn’t present these as being interconnected in artificial ways, such as trying to claim that every culture he discusses knew about each other and traded notes, or that all mystical systems descend from Atlantis. Rather, he offers these overviews of other cultures’ practices and beliefs as useful information to be aware of when discussing material with students, but with an important caveat such as that given when speaking of models of the soul: “Though given cultural terms, each of these models is influenced by my own understanding, and by those whose sources I’ve drawn upon” (p. 277). He can only dedicate a few paragraphs to each example from each culture, since the book is not meant to be an overview of global mysticism. While some readers may see this as covering topics without enough depth, alternately Penczak may be seen as offering starting points for researching ideas that it would be useful for the would-be teacher to know in more depth. There’s only so much that can be fit into one book, even one as thorough as this.

These are just a couple of examples of the wealth of material in this text. As I was reading, I was struck by how thoroughly Penczak covers ground. While occasionally I expected a particular detail to come a little earlier in the book, sure enough whatever I felt was missing would be explained later on. For example, I latched onto his discussion of witches as clergy in the introduction. I was a bit disappointed at first as I went through the first four chapters dealing with more personal-development-related material. However, when I got to chapter five, I understood how the previous chapters’ material was a necessary basis for being able to teach others. In being trained how to be self-aware in personal ways, readers are better prepared for such questions as “What did you like about your own training?…What did you enjoy about it, and how would you pass it on?…How does your own personality fit with teaching styles?” (p.195). As someone who has been pagan for over a decade and taught my fair share of workshops, I found a great deal of material to give me ideas for my own efforts in passing knowledge and practices on to others.

While I would strongly recommend this text to the general neopagan readership, I do recommend it in tandem with the previous books in the series. Normally I favor stand-alone books and while some of the material here may be useful for those who have already done the basics in other traditions, because Penczak’s books work so well together, they truly do deserve to be considered as a set. And if you’ve already been working through the Temple of Witchcraft series, be assured that this newest text is a pleasing next step in your development.

Five stars out of five.

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Egyptian Revenge Spells by Claudia R. Dillaire

Egyptian Revenge Spells: Ancient Rituals for Modern Payback
Claudia R. Dillaire
Crossing Press, 2009
192 pages

It’s no secret that the original pagans were no stranger to curses. From tribal shamans to priests to everyday people utilizing folk magic, part of most magic-workers’ arsenal was curses and other maleficio. The Egyptians weren’t an exception to this, and contemporary examples of magic that would make white lighters’ toes curl can still be found today. Of course, “black magic” being antithetical to the Wiccan rede and many other neopagan ethical guidelines (or, at least many neopagans’ interpretations of said ethical guidelines), curses can sometimes be a subject that gets skirted around–or subjected to flame wars.

Kudos, then, to Claudia Dillaire, for writing a book on something new for a change! In this case, it’s revenge that’s the topic of the day, whether dealing with a jilted lover (including those with stalker-like tendencies), ruining someone financially, or simply messing with someone who has already messed with you. There are dozens of incantations, spells and rituals for multiple uses–and while some of them are most definitely for revenge, there are also some for more benign forms of protection, reflection spells, etc.

This isn’t a book of old Egyptian spells, but is instead a collection of modern Wicca-flavored spellcraft with some Egyptian influence. There’s a decidedly Wiccan feel to them, with the common inclusion of candles, crystals, common “witchy” herbs, and incense, and the fairly standard spoken portions. While they do incorporate calling on Egyptian deities, in some ways this could be any of a number of spell books.

I’m not entirely sure how the author interprets Egyptian neopaganism in the first few chapters, where she’s establishing some context for the spells. Sometimes it seems like she’s comparing “Egyptian magic” to Wicca (that in particular, as opposed to general neopaganism); other times, it’s as though she’s trying to differentiate between them. Given that the spells themselves are pretty heavily Wicca (or at least witchcraft) flavored, I would have hoped she’d be a little clearer about how much Wicca and witchcraft influenced the unique brand of Egyptian magic she compiled from research and practice. In fact, if there’s anything seriously missing here, it’s a better explanation of where, exactly, she’s coming from. I was left a little unsure as to where the connection is between ancient Egyptian religious practices that spanned several millenia, and her personal practices today.

I’m also not a Kemetic pagan, and Egyptian religion and culture aren’t things I know a whole lot about, so I can’t speak too much to the quality of research. There was nothing glaringly wrong, and the bibliography had a mix of scholarly and practical source material. I could have hoped for in-text or other citations, especially for the historical information, but it’s a bit late for that now!

If you’re looking for some inspiration to unleash some wicked magic–or at least vent some frustration creatively–this is a good book. Don’t pick it up as an example of historically-based Kemetic paganism, however; it’s rather too eclectic for that. It’s a unique creation of the author’s, and gripes aside, I think it’s a nice change from the usual strict adherence to “Harm none”.

Four pawprints out of five.

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Ecotherapy – Edited by Linda Buzzell and Craig Chalquist

Ecotherapy: Healing with Nature in Mind
Edited by Linda Buzzell and Craig Chalquist
Sierra Club Books, 2009
312 pages

I’ve been anxiously awaiting this book since I heard about it in my ecotherapy class last semester. As soon as a copy was available at Powell’s Books, I picked it up and dug in. While a large portion of my interest in the text is as a future therapist, I’m reviewing it here because there’s a lot of relevant information for ecologically minded pagans regardless of career path; this is the same reason I also reviewed the original Ecopsychology anthology that this is a follow-up of sorts to.

I think I was expecting more hands-on, how-to techniques for “greening” one’s therapy practices. While there were some essays that dealt with this, many of them were more general ecopsychology theory, with some anecdotes from the authors’ experiences with clients. At first I was disappointed, but I thought about the nonlinear nature of ecopsychology, and decided that this was an appropriate approach anyway. So take this not only as a collection of ideas to weave into a therapeutic practice, but also as a more general overview of ecopsychology in the 21st century. I enjoyed all of the essays, but here are a few that stood out, particularly of interest to eco-pagans:

–“Ecopsychology as Radical Praxis” by Andy Fisher: An excellent argument on why it’s impossible to truly separate ecopsychology (theory) from ecotherapy (practice); it’s also the first of multiple essays in the collection that connect psychological practice to social issues and activism.

–Embodying Sentience” by Amanda Leigh Morrison: Eating disorders, body image issues, and our culture’s dis-connection from the physical body are examined from an ecopsychological perspective. The focus on reconnecting to the body as the vehicle in which we move in this world, and the important connection between physical and psychological health, may be old news to some pagans, but it’s an excellent interpretation of these concepts.

–“Transformation Through Service: Trans-species Psychology and Its Implications for Ecotherapy” by G.A. Bradshaw: No doubt probably one of the most controversial essays in this collection, this one examines the current ecological and psychological crises we face through the psychology of nonhuman animals, particularly the manifestations of stress and psychological disorders in these other beings. It’s a strong argument for treating animals not only humanely, but as other peoples.

–“Creative Restorative Ecotherapeutic Practices” by Mary Watkins: This long essay is valuable particularly for its ability to touch on just about all of the basic themes of the anthology overall: the harm caused by our hyperindividualistic society, the importance of rewriting psychological and social narratives, the controversies surrounding the act of “rocking the boat” that ecopsychologists and other critical psychologists engage in, the relationship between person and place, and building reconnection.

–“The Greening of the Self” by Joanna Macy: While all of the essays in the ecospirituality section of this anthology are well worth the read, this one was my favorite. Macy, ever the inspiring writer, gives a bright beacon of hope, showing three important ways in which people in Western cultures are losing the highly insular, small-ego focus, and developing broader, more interconnected ways of seeing the Self.

–“Altars of Extinction” by Mary Gomes: I cried while reading this account of ritual practices and altars set up to lost species; it’s a project I would like to take on myself when I have a little more time, and it’s one of the most concrete examples of an ecotherapeutic practice. Interestingly enough, this essay was originally published, in a different form, in a 2005 issue of Reclaiming Quarterly; the original essay, along with contact information for the author (in case you want information on the project) may be found here. The new version is definitely a good addition to the anthology.

The one thing that frustrated me was that there were so many essays that often the authors could only offer brief introductions to their topics. While some of them have books and other publications of their own, it’s still going to necessitate more research on my part. This isn’t a horrible tragedy, but there were a number of essays where I got to the end and wondered “Wait, where’s the rest? This is good stuff!”

The first portion of the book may not be quite so interesting to those not in the field of psychology, but the essays are worth a read nonetheless, if for no other reason than to shoot holes in the stereotype of the uncaring, distant, pagan-unfriendly therapist armed with a bunch of pills and strict diagnoses. Additionally, the eco-focus, along with a couple of really good essays on practical dreamwork, should offer more than enough fodder for pagan practices. Overall, I would most definitely recommend this to any neopagan reader; there are a lot of good ideas in here that could be as well adapted to ritual practice as to therapy (and often the twain do meet in this collection).

Five inspired pawprints out of five.

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Longing For Wisdom – Allyson Szabo

Longing For Wisdom: The Message of the Maxims
Allyson Szabo
Bibliotheca Alexandrina, 2008
150 pages

“Know Thyself”. This is one of over a hundred maxims carved into a stele outside the Temple of Apollo at Delphi. More than empty platitudes, these simple sayings not only guided Greek society, but were also instruments for teaching and learning Greek language and culture. While many people know of the importance of myths of the Olympians and others in Greek religion and culture, not as many are aware of the crucial role that the maxims play not only in a historical context, but the potential applications that they have to practicing Hellenic polytheism today.

Allyson Szabo couches her exploration of thirty-four of the maxims within the context of their origins and their historical uses, having done thorough research. However, rather than leaving them in the past, she shows ways in which they are relevant to our time today, whether we’re pagan or not. She’s very clear in explaining that interpretations–and even translations–lead to a great deal of subjectivity, and so the maxims, despite having been carved into stone, are far from being fixed in stone, metaphorically speaking. So she offers us an excellent context for the remainder of the book.

The bulk of the text involves her discussion of the maxims she’s chosen to highlight. Anywhere from one to three pages may be dedicated to her really thinking about what each maxim means and what lessons may be drawn from it. Very quickly it’s apparent just how relevant these are to our society. For example, when discussing “Control anger”, Szabo offers some solid, basic psychological advice on how to control–not repress–anger, and why it’s important. “Obey the Law” isn’t just a blind following of whatever’s on the books, but also a call to examine and criticize unjust laws (which also can be tied to “Shun Unjust Acts”). And, perhaps one of the most relevant to our busy society, “Consider the Time/Use Time Sparingly” is a much-needed prompt to examine how we do use the limited resources of time we’re allotted. At the end of each maxim’s section, Szabo includes an exercise or things to contemplate to further incorporate the message of the maxim in one’s life.

I also have to commend her for her excellent footnotes. She goes into great detail with supporting information, historical and otherwise, which just adds to the thorough contextualization of the material as a whole. As with all the Bibliotheca Alexandrina titles I’ve read thus far, the research is among the best available, particularly for pagan publishing standards, and I was not at all disappointed in this regard despite my own pickiness.

This book has a few notable potential audiences. Students (and teachers!) of philosophy should take a look, particularly for seeing a modern application of the maxims rather than only as relics of a culture long past. Hellenic pagans, of course, will want to thoroughly study this text to get a better understanding of the roots of the culture from whence their beliefs came. Neopagans in general, even if Hellenismos isn’t their path, may find this to be of great interest as a solid example of taking ancient “artifacts” and making them relevant to the 21st century. And anyone who likes well-researched nonfiction dealing with a particular topic in great detail will find this to be a highly engaging and informative read.

All in all, another wonderful text from Bibliotheca Alexandrina that will appeal to the scholar and practitioner alike!

Five pawprints out of five.

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The Goddess is in the Details by Deborah Blake

The Goddess is in the Details: Wisdom for the Everyday Witch
Deborah Blake
Llewellyn Publications, May 2009
240 pages

Everybody knows by now that there are entirely too many paganism 101 books out there, especially in the arena of Wicca and witchcraft. There’s a growing number of advanced texts on specialized topics as well, though nowhere near to the point of exhaustion and rehashing. And there’s a niche in between–bridge books that, like 101 books, cover a variety of topics in one text to give the reader a taste of what’s next, but don’t just go over the basics one more time (but with a new hat!). Deborah Blake’s newest title, The Goddess is in the Details, is a part of this latter niche.

What do you do once you have the basics down? Well, for one thing, you start thinking about where all this new information and the practices you’ve been developing fit into your everyday life. Blake isn’t the first person to write a book that addresses practical matters, but she does it in a wonderfully open manner that will go far in assuaging the fears of folks feeling a bit intimidated to take the next step. She covers a lot of important ground with regards to ethics–not just the reality of “harm none”, but things like healthy relationships in regards to common pagan ethical guidelines. She also explores other sorts of relationships, to include what to do if you live with people who aren’t pagan, and what to do about the whole broom closet conundrum. There are some interesting writings as well on stretching one’s wings in magical practice, and again thinking about the whys and hows, as well as what to do besides light another candle. And self-care is a strong theme; one of the first things Blake talks about is how harmful it can be to say mean things to yourself, and that they aren’t “just words”.

There are some sections of 101 material; for example, the Sabbats are covered yet again–though this is within the context of a chapter that takes celebrations beyond just those eight days. Also, there are a number of topics where I wish she could have dedicated more space to explanations; for example, I really liked her intro to animal familiars, but she didn’t really do much beyond give the reader a method for attracting a familiar. I would have liked to have seen a little more how-to info on what to do once you have a familiar in your life–it’s obvious from her anecdotes that her feline helpers have been strong influences on her. Granted, this is one of the limitations of the “cover a little bit of a lot” format, but there were places where I was left hoping for more, just because what she did present was intriguing.

The best audience for this book are the newbies who have gotten the basics down and feel ready to at least begin exploring the next step. Traditionalists may find the eclectic nature of the material a bit off-putting, but many readers won’t mind so much. Use this book as a resource for branching out–she cites a lot of source material, though do be aware that the majority of her sources are specifically in the pagan/metaphysical/etc. genre as opposed to root sources such as history, psychology, etc. This isn’t necessarily bad, but eventually readers will want to get into things that aren’t necessarily of this genre.

Overall, a great book for branching out beyond the basics!

Five pawprints out of five.

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