Friends in Heaven

Note Statue of Mary on the top

Nana’s Rock Garden
Circa 1962

 

There are a variety of magical traditions, such as Hoodoo, Appalachian Folk Magic and Pennsylvania Dutch Hexcraft  that are uniquely American.   These beliefs and practices evolved in particular areas of the country when people of various ethnic backgrounds shared their folklore and magical traditions.

Traditional practitioners of these magical systems get fewer and fewer with each generation.  Most mainstream people want no part of what they view as superstitious beliefs from another time— beliefs that, in their opinion, are as obsolete as horse-drawn plows and rotary dial telephones.  Others feel the need to be more orthodox in their Christianity and avoid magic for that reason.

When a contemporary person DOES want more magic in their lives, they tend to walk away from Christianity altogether and therefore have no interest in the American systems of folk magic which incorporate the Christian pantheon and utilize the Bible and Christian religious symbols in the work.

I never gave any of this much thought until I became interested in not only honoring my ancestors and praying for their continued spiritual progress, but to do so in a way that showed respect for their beliefs and traditions.  Ancestors on my mother’s side were working class Irish Catholics as far back as I can trace.  My efforts to honor them made me aware of just how quickly culture, be it Irish Catholic or otherwise, can disappear into a world of cell phones, Mc Mansions and conspicuous consumption.

My grandmother’s Catholicism had a focus which was praying for the dead.  She constantly prayed the rosary for deceased relatives and friends, but also for complete strangers.  She did this as if it was her job, but she enjoyed it and it occupied a lot of her time.

When I was young, I left Catholicism to explore Wicca, Paganism and other paths.   At that time, I fell in love with the idea of distant, Irish ancestors who lived close to nature and practiced forms of magic and medicine that were “untainted” by Christianity.  I suppose that, at the time, these faceless, fantasy ancestors seemed more interesting than the immigrant factory workers whose photographs adorned the walls of my Nana’s simple home.

Here we are, forty years later, and it’s only been the last ten years or so that I am able to acknowledge and feel remorse for how I disrespected those ancestors who, generationally, are closer to me.  I particularly feel bad about not seeing the beauty and selflessness of my grandmother’s practices.

When visiting the graves of her relatives to offer prayers and flowers, she would often walk up to a random grave, generally with a very old headstone, and offer prayers and flowers for that spirit.  She used to say that someone who has been dead a long time likely has no one alive who feels connected enough to pray for them, so they appreciate the gesture.

Grandma believed that her practices and devotions earned her many “friends in heaven” with whom she had reciprocal relationships.  She believed the spirits of the dead whom she had prayed for would intercede on her behalf during times of trouble.  This is not to say that she gave only in hopes of receiving something in return.  She was not like that. But she believed in the power of partnerships and reciprocal relationships at a time when most people didn’t articulate concepts like that.

When I decided to honor her by adopting her spiritual practices I realized that I could not remember how to pray the rosary or perform a Novena.  I have friends who identify as Catholics and former Catholics but none of them could help me either.  They had either forgotten these practices or were raised by secular Catholics and never taught these things.

It took some doing to find someone who’d accept my pantheistic tendencies and be willing to help me relearn Catholic devotional practices.   It was then that I realized how different contemporary Catholic culture is from the community that I grew up in.

I’m not even 60-years old yet and already one is hard-pressed to find someone of Catholic origins who appreciates the spiritual and devotional traditions of their grandparents, who avails themselves of the beauty and efficacy of those traditions and who intends to pass these practices down to their own grandchildren.

I hope that five hundred years from now people won’t be writing books and articles about a once-upon-a-time-America, when Catholic grannies prayed for the dead and practiced Catholic folk magic, and where southern Protestants passed their Hoodoo traditions on to the next generation.

So much spiritual history and magical traditions have already been lost over the centuries. It saddens me to think that folk magic beliefs that are unique to our country or to our particular ancestors may also be lost.

That is why over the Easter weekend, I took my 9-year old granddaughter to visit the graves of my mother, grandmother and great-grandmother. While we were there, we randomly visited some very old graves, where we offered prayers and flowers, and I taught my granddaughter how to make friends in heaven.

A Day in the Life

St Peter

St Peter

“Trust is built with consistency.”  Lincoln Chafee

It is difficult for me to define my path but I wanted to offer an explanation beyond the one page description on my website. I mostly refer to myself as a practitioner of American Folk Magic but that is not entirely accurate as what I believe and do encompasses more than that.

When I initially stopped attending church and began exploring magic and alternative spiritual disciplines there, largely, was no such thing as self-initiated Wiccans. This was back in the 60’s and 70’s so there weren’t any new age shops with endless shelves of books as we have today. A self-taught, self-initiated solitary practitioner of Wicca or magic was almost unheard of back in those days.

I point this out to make younger readers aware of the limited pool of information and resources that were available back then. My understanding of “magic” is using ritual to focus ones will to achieve a desired goal. This, within itself, doesn’t work for me as I envisioned my path as being led by faith and humility, with a lot of reliance on spirits, personal gnosis and an ever-deepening relationship with the natural world.

I still feel this way. I have faith in the Divine and in the unseen powers that exist all around us. I feel that I am in “balance” when I am in conscious partnership with heaven and earth. I look at the power in nature and the miracles I have seen and it’s truly humbling.

And so, to keep this part brief, my version of magic is to petition, to pray, to ask for mercy and blessings and to do so in a ceremonial way as I LOVE ritual and ceremony.

American Folk magic and Folk Catholicism work for me in several ways. For one thing, they involve magic coming from a Christian perspective and as Catholicism is my foundation and the spiritual path of my ancestors, I feel comfortable with most of the practices.

You’d be surprised by how many Christians don’t realize that the Bible is full of magical references such as the spiritual benefits of cleansing oneself with certain herbs, the use of particular types of wood or stone in making ritual objects and the list goes on and on.

American Folk magic recognizes a divine power and the God-given power of nature and also satisfies the need for ritual practices in ones life. This is what got me more actively involved and led me to where I am now.

In terms of day-today practices: I maintain a variety of altars and just to keep them clean and physically tended requires a substantial commitment on my part. I have two ancestral altars, a rather large personal altar that has plenty of space for personal work, and a community altar where I pray for my clients and do altar work for them. I keep a devotional altar for my patron saint, Josephine Bakhita. Additionally, we keep several gardens with outdoor shrines.

My Patron Saint

St Josephine Bakhita

When a spirit responds to a petition for help made specifically to them, I will create a gratitude altar in their honor to thank them for their help. This is true whether the prayers or petitions were for myself, a family member or a client.

Every morning, I visit my personal altar before starting my day. I do a brief self-blessing ritual and dedicate my day to Spirit. Saint Peter is an important saint to me so I always make sure there’s a 7-day glass candle burning for him and I generally burn incense for him or make some other type of offering.

I check the other altars and if I have any active prayer work for clients, such as a Novena or a 4-day health petition, I do the prayers and any offerings then. All of this takes place before I’ve had my coffee and started the more mundane aspects of my day.

I work with herbs and roots and also use a lot of flowers as devotional offerings. So I maintain an herb and wildflower garden in addition to my organic veggie garden. This means a lot of time outdoors during the gardening season and I consider this an extension of my spiritual work.

In terms of the plant, animal and mineral kingdoms, my thinking is allied with the Doctrine of Signatures, meaning that God has placed Her/His “signature” in the visual appearance of certain plants, roots, herbs, etc., to indicate to the practitioner their intended (or at least possible) use.

Doctrine-of-Food-Signatures

Here’s a LINK about the Doctrine of Signatures as it relates to food. And here’s another LINK which outlines the history of the Doctrine of Signatures. Practitioners of Folk Magic are generally aligned with the Doctrine of Signatures as it relates to the spiritual attributes of plants and other aspects of nature.

Folk magic, or should I say SUCCESSFUL folk magic, is more about relationships than the actual practices. Ones relationships with their ancestors, helping spirits, Saints, angels and the spirits in nature are the priority. The efficacy of ones prayers and rituals depends upon these relationships and upon proper respect and gratitude being shown to ones spirits.

This emphasis on relationships, humility, respect and gratitude are what makes this path fulfilling for me. It took a long time for me to arrive here but I’m glad I finally did!

Many blessings to you!