A More Detailed FAQ
The Coru often receives questions from people who are considering a relationship with the Morrígan or have just started one. Although individual circumstances vary, a lot of responses don’t, and we thought it’d be helpful to provide some thoughts publicly on these commonly asked questions.
First, a few disclaimers and caveats that we think will help contextualize our responses:
The Coru as a whole comes from a perspective that leans towards hard polytheism and animism, not archetypalism or soft polytheism.
Not all devotees of the Queens agree on everything – and that’s okay! Take what’s useful here and leave behind what isn’t.
The Coru’s religious practices often treat the Queens as separate beings, e.g. making separate offerings to the Morrígan, Macha, and Badb. Not all practitioners take this perspective and that’s also okay.
For folks less familiar with this terminology, “an Morrígan” means the Great Queen (singular) while “na Morrígna” means the Great Queens (plural, usually referring to some or all of the collective of Irish war goddesses)
This entry is based on a blog post made by one of our now-current members back in 2019 on their personal blog. The original post has been edited here to reflect the Coru’s collective practices and further expanded upon.
List of questions in this post:
“I’m feeling drawn to the Morrígan. Should I do something about that?”
“She scares me.”
What are the common signs of Her presence?”
“How do I discern if She’s the one I’m hearing?”
“I don’t think She’s calling me, but I’m still interested in having a relationship with Her. Is that okay?”
“I don’t fit the mold of what a Morrigan worshiper always seems to look like.”
“I have relationships with other gods, including ones who aren’t Irish. Is that going to be an issue?”
“What can I expect from a relationship with Her?”
“I want to be a priest for the Morrígan. How do I do that?”
“What benefits do I get for all this work?”
“Where can I learn more about Her?”
“Maybe the Morrigan isn’t for me after all…”
“I think I want to move forward in developing a practice with Her, but I don’t know where to start.”
1. “I’m feeling drawn to the Morrígan. Should I do something about that?”
First, decide for yourself: what do you want? Do you want to have a relationship of some kind, any kind, with Her/Them in the first place?
Living, mortal humans are allowed to say ‘thanks, but no thanks’ to spirits, up to and especially including the gods themselves. Our consent matters, too. Of course, some entities are pushier than others and sometimes an individual’s specific circumstances may come with some degree of spiritual urgency. But generally speaking, you have a say in how, when, and if this goes.
If you’re not sure that you want to develop a relationship with the Queen(s), or if you’re leaning towards ‘yes,’ we encourage you to reach out to at least a few other folks who have a relationship with the Queen(s). Ask them if they’re willing to share some of their own experiences. It’s difficult to say that there are universally true experiences, but there are some common trends that tend to come up among the Queen’s devotees in regards to how they experience Her. This might help you make a decision on what you want to do, or if there’s additional information you need to seek out before making that decision.
If you have trusted relationships with other spirits, ancestors, and/or gods, you may want to get their opinion on the matter. They all have to work together for your sake, so it’s good to check in with your other blessed and guiding powers and see if they have any guidance for you.
You may also consider why you think you’re being called. Unless you’re part of a tradition that has a defined framework for determining what’s considered an omen and with what meanings, omens tend to be individually defined. An omen for one person may be a routine occurrence for someone else: some of our own members put great stock in seeing crows, for example, while others live in places full of corvids and don’t even bat an eye at seeing them. (We’re working on a more detailed post about omens, and we’ll update this post when that one is finished.) In the meantime, you’re the only one who can determine if something’s a sign because it’s tailored to you, although a good third-party diviner can confirm or deny it if needed.
But sometimes we get caught up in the “mystique” of a thing, and while there’s nothing inherently wrong with that as a gateway into developing a deeper, more authentic relationship, it’s worth reflecting from the very beginning on what our underlying motivations might be, even if it isn’t flattering. Is it because we want to feel powerful? Because we want to be associated by other pagans with a goddess that has a reputation like the Morrigan’s? Sooner or later, the truth of our motivations will come out (at least with the Queens themselves, even if not publicly), and we find that it’s best to be as honest with ourselves and the Queens as possible from the start.
Ask yourself:
Do you want a relationship with the Morrígan at all? Why or why not?
Do you feel like you have enough information to make an informed decision? If not, what kind of information do you still need and where can you get it from reputable sources?
What are some of the beliefs and motivations influencing your interest in Her?
If you have relationships with other spiritual beings that include trust, what opinions do they have?
2. “She scares me.”
That’s an understandable response to Her and we don’t blame you for it, and we say that as a group of people who care very deeply about na Morrígna.
It’s a hard balance to find: on the one hand, this is a group of goddesses portrayed in Their own mythology as reveling in slaughter, wearing ropes of intestines, cursing people who or may or may not have it coming according to modern ethical standards, and screaming over battlefields while leading hosts of terrifying supernatural horrors. Corpses on the battlefield are referred to as “the sorrow-heaps of Badb” and decapitated heads sometimes as “Macha’s nut-crop.”
On the other hand, They directly confront injustice, dethrone incapable kings, defend Their people, actualize the potential in people who may not have otherwise known their own power, and shape destiny itself. Those are powerful, beautiful, glorious things that are often equally painful.
So how do you find a balance in your understanding of Her that not only works for you but also respects the Morrígan’s complicated, multifaceted nature? She’s not evil incarnate, but there’s also a reason most practitioners don’t think of Her as ‘nice.’ Fear can be helpful, but it can also be harmful.
It’s okay to recognize that the way a deity shows up for you isn’t a positive one, and can be done without condemning the deity itself. One of our members finds deities associated with fertility to be genuinely much more personally threatening than deities of war or death, for example. Depending on your personal history and personality, you know better than any living person could where your boundaries and vulnerabilities are. Recognizing that some divine energies or presences impact us differently isn’t inherently judgmental, as long as we understand that that discomfort or incompatibility doesn’t have to mean there’s something wrong with the other entity: it’s just recognizing a factor in our personal reality that we can then make intentional choices about.
Ask yourself:
What specific characteristics about the Morrigan do you find terrifying? Why?
What can you learn from those characteristics you fear?
Knowing that these things are part of Her/Them, is that a dealbreaker for you? Can you envision that changing in the future, and if so, under what circumstances? (Be as honest with yourself as you can! There’s no shame in that.)
3. “What are the common signs of Her presence?”
It’s not uncommon for people to share experiences about persistent dreams and even nightmares, visions, extremely odd situations with corvids, or even close calls in risky situations. Some people report that She’s ungentle, even harsh or scary, in Her arrival into their lives. Crows are, of course, take as a common sign, although we should note that other gods such as Odin and Apollo are also strongly associated with crows.
There is no one-approach-fits-all, however. Whether She appears to you in a terrifying whirlwind of chaos or more subtly in dreams, we find that the best response is to at least listen to see what She wants before making any decisions that you can’t take back.
4. “How do I discern if She’s the one I’m hearing?”
What other methods of communication and discernment have worked for you in the past? You’ve got options, which include but aren’t limited to:
1..Divination. You can divine for yourself, if you’re comfortable doing so. We recommend hiring the services of a third-party medium or diviner you trust (and maybe more than one!) at some point, however, to get a less biased opinion. When we divine for ourselves, we often have some sense of what we hope the outcome will be. That can influence the accuracy of our readings. If you can, take the time to ask around and get the name of a diviner or priest whose skills are vouched for and tested by others whose opinions you respect.
2. Wait and see. Unless there’s an urgent reason to push through for a definitive action, you have time. Do some research. Sit with the question for a while and see if you start feeling more or less comfortable with a particular choice. There’s no race to a finish line here and nine generations to curse. (See what we did there, Macha?)
From the original blog post:
And hey, sometimes you get a situation like mine: I felt called to the Morrígan with increasing pressure, but when I finally was like, “You scare me to death but let’s give this a try I think???” it was like…I was trying to find a party, invitation in hand, and I knew I was in the right neighborhood, but the house I kept coming back to was the wrong one and no one was home. It took hiring a third-party diviner I trusted to figure out that the invitation was from Badb specifically, who I’d been desperately pretending not to hear because she scared me more than the Morrígan. Right direction, wrong ending.
So ending up in a closer relationship with one of the Queens rather than with the collective […] or the Morrígan herself is a thing that can happen.
3. Ask Her directly. A lot of us forget that we can straight-up ask our gods and spirits directly for answers!
If you’re not sure how to speak directly with the Morrígan or if you haven’t received specific instructions on how to do so by a priest, diviner, or one of your other spiritual beings, then you can probably start as simply as with a candle, prayers to your ancestors/protectors/other trusted beings for their clarity and support and protection, and then offer the Queen some prayers over an offering of a shot of whiskey. How formal it is or isn’t is up to you, although you should always come from a place of respect and humility. We tend to have the best luck with a good balance between formal humility but not obedience or pleading; show respect for a queen, but don’t freely hand over your own power by making yourself smaller than you really are, either.
Whatever method you choose, remember: be as prepared for rejection as you are for acceptance. Be prepared to hear an answer you don’t like. Otherwise you’re just wasting your time and Her own.
Ask yourself:
What methods of communication with spiritual beings do I already use and trust to make decisions about my spiritual process?
If I ask the Morrígan a question, am I ready and willing to hear an honest answer, especially if it’s an answer I don’t like?
5. “I don’t think She’s calling me, but I’m still interested in having a relationship with Her. Is that okay?”
Pagan and polytheist communities put a lot of emphasis on being “called” by a deity and having the ability to personally hear and speak with them. We don’t think that this is necessary. We think that people are allowed to seek out their gods themselves, regardless of whether or not they’re being called first, as long as those people are respecting whatever protocols or community requirements are attached to the deities in question.
We also don’t think that being able to act as a medium inherently makes someone a “better” practitioner. What does that even mean? And being a good medium doesn’t prevent someone from being a harmful person or incompetent community leader.
All that said, the deity still has a choice on whether to accept your offer of a relationship, of course! But at the end of the day, there is zero shame in being the one to initiate contact. It doesn’t make your devotion any less valuable or worthy than someone who was called first.
6. “I don’t fit the mold of what a Morrigan worshiper always seems to look like.”
(We wish we could say, “Hey, what does that mean?!” but let’s be honest: there are stereotypes about Morrígan devotees, and some of them aren’t completely unfounded. 😂)
Despite popular opinion and obvious appearances, it is not actually required that you be goth or punk. You don’t need to be practicing a martial art, of a particular gender or sexual orientation, or a fan of blood, horror, or the macabre. (Although there’s nothing wrong with any of these things!) You don’t need to be in the military or law enforcement; some may even argue that having state arrest powers is antithetical to their own understanding of the Morrígan.
It also doesn’t mean that you’re now obligated to walk a warrior’s path. Many choose to do so, and it is a natural fit with the Queen. But not everyone does. The Queens are multifaceted with multiple roads of mystery to explore. And even for those who do walk a warrior’s path, there is no single correct way to do that, either!
But more than one thing can be true at once. In the same way the Queens are complex and varied, we also don’t want to encourage whitewashing them, either. You may not be personally “into” warriorship or blood or the like, but you still have to wrangle with the fact that these are goddesses who have walked violent battlefields soaked in blood. They bring the Otherworld’s usually violent consequences for people who break their oaths of kingship. They’ve rained blood and lightning as sorceresses on the enemies of their people.
There are good reasons why Her modern shrines often involve functional weapons and fur and bone and sometimes real, fresh blood. It’s not unusual that They request Their devotees to participate in some kind of martial art or engage in some other practice around physical or mental discipline. (Having physical, cognitive, or mental disabilities should not be a barrier to having a relationship with Her that’s as deep and profound as a more abled devotee.)
We need to be balanced in our understanding of Them. You don’t need to change your appearance or wardrobe or interests, especially to suit stereotypes of the living human community, but you do need to understand that She will be nothing less than Herself, too. (See the section, “She scares me.”)
Ask yourself:
What are my current beliefs and stereotypes around people who worship the Morrígan?
In what ways will my preconceived notions help or hinder how I develop my own relationship with Her (and with her living human community, too, if I’m interested in that)?
If I am considering a personal change, is there a deeper and substantive reason that’s authentic to who I am, or is it only because “that’s what Morrígan devotees do”? The latter reason is much less likely to be helpful.
7. “I have relationships with other gods, including ones who aren’t Irish. Is that going to be an issue?”
That’s between you, your current gods, and the Morrigan. As polytheists, we typically maintain practices with more than one god, but in regards to who takes priority over whom, who gets what offerings, and so on…there’s no universal answer to that. We recommend you speak with your gods and spirits, and/or any clergy in your faith tradition whom you trust, before making any final decisions.
If you do already have a robust personal practice, it’s worth considering whether you have the time and resources from a purely logistical perspective in adding to that. We believe that religion should be reciprocal. If you’re burning yourself out emotionally and/or financially to maintain a religious practice, then that’s neither fair nor sustainable.
8. “What can I expect from a relationship with Her?”
This is going to be such an individual thing that, in good conscience, we can’t make universal generalizations about it, but here are some common trends that tend to appear among the practices of Her devotees:
Being held accountable to promises, agreements, oaths, and expectations. Here’s an example from that original blog post again:
“Badb is pretty patient with me working through stuff as long as I’m making some kind of progress, no matter how slowly. It’s when I find excuses to stop completely that she comes down and is like, Remember that promise you made? Do it. (She doesn’t end with a threat; she doesn’t have to. It’s still a little terrifying.) However, if I go to her and explain why the thing I meant to do isn’t actually possible, she listens and we do our best to renegotiate. Trust! Communication! Collaboration! This is the hill I will die on, damn it!”
Hard work. Most devotees we know have been faced with pretty intensely hard work, whether it’s internal personal work, external service, or both. Sometimes it means being faced with hard decisions that are painful in the short-term but better for our well-being in the long-term, and we can only have faith in the moment that this decision is in our best interests. But nor have we known Her to set people up for failure, either, which leads into…
Growth under pressure. One of the experiences that seems universal among her devotees is that She will challenge you. After all, one method of teaching someone how to grow into their potential is to let them encounter situations in which they are given the chance to either sink or swim. It’s extremely effective and almost never comfortable, and some of our members have negotiated strategies and boundaries with the Queen on this. This isn’t the same as “being tested,” which implies a certain degree of cruelty or arbitrariness. But it’s a kind of tough love in which She doesn’t protect us from the natural consequences of our own choices, and we’re not given the false solace of denial and avoidance, which often make things worse in the long run anyway. All that being said, this approach isn’t going to be useful or desired for everyone, and again, there’s no shame in that.
Big life changes. Some of those changes feel good…some less so. Here’s an example from the original blog post:
“In my case, I landed a full-time job for the first time in my life – with benefits and everything! – doing something that gives me a sense of purpose…but it involves dealing with some pretty terrible parts of humanity almost every day. I ended a long-term relationship with someone I thought I had a real future with, which was horrible and heartbreaking…but he was the one choosing to betray my trust, and leaving the relationship was the best decision I could have made for myself to keep my self-respect.
“In my own experience, there’s a kind of give-and-take here. More income makes my life more comfortable, and in return I pay fair compensation to spiritual service providers and give donations to causes relevant to my work for Badb. I learn new skills, and I turn around to bring these skills into her community. She calls me out on my shit, which sucks in the short-term but in the long-term makes me healthier, more self-aware, and more effective in my work for her (and also means that I can trust her to be honest with me when I need her to be).
“Ideally this reciprocity of mutual support, consent, and respect would be true for your relationships with, well, anyone, whether living humans or spiritual beings. In the same way that we get along with some personalities better than others, however, the question is whether or not the Queen’s style is one that works for you. That’s between you and her to figure out. No one else’s will follow the exact same pattern and style as mine because my path is my own, not anyone else’s, just as your path will never be exactly the same as anyone else’s.”
Ask yourself:
In an ideal world, what constitutes a healthy relationship between you and your god(s)? What kind of behaviors show qualities like respect, trust, and consent?
What kind of boundaries do you have (or want to have) with your gods? Which ones are non-negotiable? Which ones might be more relaxed, and under what kind of circumstances?
What kinds of personalities do you get along with best, and why? What kinds of personalities do you get along with least, and why?
9. “I want to be a priest for the Morrígan. How do I do that?”
First you have to have a relationship with Her and see if priesthood is what the both of you, you and Her, decide is the correct path for you. There are many different types of priests, some of whom interface between the gods and the human community, some of whom face only the gods and don’t do public work. All are legitimate, and all require different skillsets and experiences.
As things stand right now, Irish polytheism as a contemporary tradition doesn’t have a formal process of earning the title of priest in a way that is recognized across the board by the living community, the ancestors, and the gods. The terms of priesthood tend to be set by independent organizations and priesthoods, or they’re more individual, which may not meet the standards of the living community or even the other gods and spirits.
Our own organization has developed its own training process for its own priests (note that not all of our members are priests!). It’s specific to the Coru and doesn’t pretend to be applicable across Irish (or Celtic) polytheism as a whole. It includes:
A curriculum involving early Irish literature, from which we receive Irish mythology in as original a context as exists anymore;
Personal spiritual work involving reflection on how the mythology and its contextualizing cultural principles both are and aren’t applicable to our modern lives in the culture and location in which we live;
Development and refinement of an ongoing personal practice that deepens one’s personal relationship to the Morrígan;
Community service commitments;
Initiatory ritual process.
We strongly recommend that you take the time to develop your relationship with the Queen and see where it goes before pinning all your hopes on priesthood, and remember: not everyone is called to priesthood. Being a priest does not make someone better, ‘more devoted,’ or in any way whatsoever superior to a lay devotee. (Historically, the vast majority of people would not have been priests at all.)
Ask yourself:
How do I define ‘priest’ and what does it entail in principle and practice?
Why do I want to be a priest?
What kind of priest do I want to be and what kind of services do I want to offer?
What do I need to do to make sure I develop the skills and experience I need to be a good, safe, and effective priest?
Remember: priests often provide support to people who are vulnerable somehow. In the same way that being a therapist doesn’t have anything to do with being a priest, being a spiritual specialist doesn’t automatically make you a safe support person for vulnerable people. If you’re interested in getting training as a service provider from a pagan perspective, you might check out House of Apples.
10. “What benefits do I get for all this work?”
That’s going to be deeply personal and dependent on your relationship with the Queen. Some people who begin a relationship with the Morrígan end up terminating that relationship at some point, for a whole variety of reasons. For those who stick around, you might hear stories about feeling more confident and self-assured in one’s own abilities; feeling a greater sense of purpose by doing work that feels important and useful; feeling secure in the spiritual and magical protection that one might receive by being in close relationship with a strong deity; as well as any number of other benefits.
However, there are a couple of things that we think are important to emphasize which are not benefits you get from having a relationship with the Morrigan:
Worshiping a “strong female goddess” doesn’t make you immune to the consequences of your behavior to real, living people, especially women. It does not automatically make you a feminist or prevent you from behaving misogynistically, regardless of your own gender identity or sexual orientation. We’ve known some instances of abusive people, often – though not only! – men, who engaged in gender-based violence and then used their relationship with the Queen to rationalize it away.
Worshiping the Morrígan doesn’t automatically make you more powerful, more knowledgeable, or more anything than anyone else. We’ve known cases of people making a public show of having a relationship with the Morrígan in a way that’s been intended to foster a particular type of reputation, often an intimidating or ‘edgy’ one, in order gain some kind of social clout.
Like almost every subculture out there, a lot of pagan spaces try to reinvent a vertical hierarchy in which some people have power over others by being perceived to have certain desirable characteristics. This might be a strong mediumship skill, it might come from having published some popular books, or it might come from the appearance of being magically powerful and capable of strong curses or defenses. If you have to tell people you’re a badass, though, or make a dog-and-pony show of it, then the appearance of capability has no substance to it. We wouldn’t want to be there once She comes calling regarding bullshit done in Her name.
11. “Where can I learn more about Her?”
We recommend starting with Morpheus Ravenna’s The Book of the Great Queen. It includes academic analysis, with citations and bibliographies, as well as ideas for contemporary devotional practice. We think that Morpheus does a good job at delineating between hir own UPG and what’s actually attested in literature and folklore.
(“UPG” is an acronym for “unverified personal gnosis,” and it refers to the personal elements of our modern practices which have zero historical basis. For example, some Morrígan devotees might offer Her dark chocolate: there’s absolutely nothing wrong with this, but it’s not something that would have been done in native Irish religion since chocolate wouldn’t have been present in Ireland until the modern era, and so we call the belief that She likes dark chocolate as an offering “UPG.” A piece of UPG that becomes popular enough might eventually become SPG, or “shared personal gnosis.”)
Note: Morpheus is a co-founder and current member of the Coru, so we also have to admit to being a little biased.
You can check out our recommended reading list for more.
When evaluating a contemporary pagan book on the Morrígan, common red flags include:
Lack of any citations or bibliography
Lack of clarity on the line between what’s UPG and what’s historically attested, which makes it sound like the UPG is both universally true and historically accurate
Labeling the Morrígan as a “sex goddess” or “fairy queen”
Conflating the Morrígan and Morgana Le Fay (from Arthurian legend); despite the similarities in their names, contemporary scholarship currently agrees that there is no relationship between these two figures in their respective literary works
Condemning or criticizing the use of prescription medication for mental health conditions
Incorporating “Kabbalah” (or variations thereof) or other culturally distinct practices without very carefully bounded discussion; treating culturally distinct practices as interchangeable; or drawing comparisons between similar but culturally distinct practices and framing one of them as being superior to the other(s)
12. “Maybe the Morrigan isn’t for me after all…”
That’s entirely and completely valid, no shade or shame. It doesn’t mean you’re weak, stupid, or unworthy! It just means that the path that’s best for you is turning in another direction, or perhaps it just isn’t the right time to develop a relationship with the Queen(s) yet.
Ask yourself:
Am I making this decision to accept/reject a relationship of my own choice and will (or because the Morrígan Herself said ‘no’), or am I feeling pressured to make it in a way that isn’t good and right for me?
Is this a permanent decision, or does it mean that this just isn’t the right time yet?
If I discovered that this path isn’t for me after already starting down it, are there any last promises to fulfill or loose ends to tie up so that our ending is clean and I feel good about it?
13. “I think I want to move forward in developing a practice with Her, but I don’t know where to start.”
If you’re new to a pagan practice in general, then a good start is something like what was mentioned earlier in this post: sitting down with a candle, an offering like a glass of milk or shot of whiskey, and starting with some prayers or even songs for her. (Traditional Irish folk songs that remind you of Her can be an excellent option.) Either sit and listen quietly for a response, or bring out your preferred divination method to try speaking with Her that way.
If you already have a (non-Irish) practice, then it’s up to you to figure out how much is applicable to the Morrígan’s tastes and which parts might need to be adapted for a more Irish perspective. We would recommend checking in with your current gods and spirits to get their input on adding the Queen to your practice prior to doing so. In our view of things, your gods and spirits are expected to find a way to work together in your best interests so that they don’t end up pulling you in incompatible directions or giving you guidance that actively conflicts with each other.
Some basics that might be helpful to know at the start, if you’re not already familiar with them:
Anyone who engages with respect and humility is welcome to practice Irish polytheism. Having Irish blood ancestry or being white is NOT required.
It’s true that Celtic goddesses are often described in triplicate (and sometimes gods, too), but this isn’t the same as the modern concept of the Triple Goddess and the Maiden/Mother/Crone framework. The triplification is more likely connected to the tripartite worldview of Land, Sky, and Sea, and therefore a deity shown in triplicate is a way of portraying the deity’s totality of power. It’s unrelated to a modern conceptualization of traditional femininity.
Irish deities aren’t neatly mapped onto domains the way that Greek gods tend to be. This is because the surviving mythology was euhemerized when it was written down, or rather, ‘toned down’ in a way that frames the Tuatha Dé Danann more like legendary ancestors with historical events rather than divine beings. So asking, “Who’s the Irish god of [subject]?” is a little more complicated than most newcomers expect to hear about.
Irish mythology doesn’t have a native pagan creation story that’s survived to us today.
Offerings of food and drink are typically left for the gods before being disposed of, taking inspiration from the way that objects were historically left as ‘votive offerings’ in earthen or watery locations. (In contrast, Kemetic/Egyptian polytheist practitioners often consume the food and drink after a short period of time, since in the Kemetic perspective, the gods consume the essential life of the offerings and humans consuming the physical remains is just practical, not disrespectful.)
Common options for offerings include whiskey, dairy products like milk and butter, and meat. Many devotees of the Queen will offer red wine sometimes, too, given its blood-like color. Pre-Christian and early medieval Ireland had a barter economy, not a money one like we do today, and cows in particular were prized for being able to provide meat, milk and milk-based products, skins, horn, and heavy labor in farming. Dairy is always a good option for offerings!
No full ritual format survives to us today from pre-Christian Ireland, but you can draw inspiration from what’s represented in the archaeological and literary records. The idea of a roundhouse, for example, can be adapted to a ritual framework. Visioning or journeying by starting with a passage over water is another classic option! (Think of the echtrai and immrama tales in early Irish literature.) Academic sources don’t have to be boring when you think of them as opportunities to get little snapshots into the perspective of our pre-Christian spiritual ancestors and finding inspiration for developing your own magical and spiritual practices. We offer some of our own chants and prayers in the dropdown menu at the top of the website for folks to use if they find it helpful.
