The Lower Self
and the Shadow
The Lower Self is the aspect of yourself that feels and is connected to our physical, emotional, and energetic environment. It is primal consciousness. Because it has a perception of time and space as always here and now, it holds on to emotions and energies from the past and experiences them as if they’re occurring now. Some traditions of witchcraft call this soul the “Sticky One” and I think that’s a very apt description. It implies that it acts as a sponge, absorbing and taking in everything from its environment, but also that it is the messiest soul in some regards. The Lower Self is pre-verbal and communicates much like a child who hasn’t learned to speak yet, or an animal companion trying to relay information. It speaks through feelings, cravings, and desires.
The Lower Self is often described as being animalistic, primal, child-like, instinctual, and sexual. Being primarily composed of blood and flesh, the Lower Self comes from the ancestors, and the ancestors live through us in what witches such as Raven Grimassi refer to as the River of Blood, the unbroken lineage from our first ancestor to now.13 As such their wisdom flows through us in the form of evolutionary instinct and ancestral knowledge, and we are in tune with their guidance and help if we’re open to it. Upon death, we return this favor when the Lower Self merges back with the ancestors with the knowledge and healing accumulated from that incarnation—which is why the ancestors choose to join with the Higher Self to begin with. The Lower Self is where we come from in the spiritual evolution of humanity. It is our ancestry and our ancestral gift.
When it comes to psychic ability, the Lower Self assesses its environment and relays that information to the Middle Self, which interprets the bodily sensations, emotional feelings, instincts, gut feelings, and hunches into thoughts and words. When the Lower Self and Middle Self are in alignment they have a conversation, which we call intuition. We intuit information about ourselves, others, situations, environments, and possible paths without knowing logically why.
The closest psychological parallel that the Lower Self has is the id. While the Lower Self isn’t the id itself, the id is a part of the Lower Self and helps us understand what the Lower Self is. The id is the impulsive, primitive, aggressive, sexual part of ourselves that consists of all the things we’ve inherited biologically from our parents. A newborn child is all id, and later develops an ego, and a superego—just as the progression of the evolution of the human soul consists of the Lower Self as being where we came from, the Middle Self being where we are, and the Higher Self being where we are going. The id seeks pleasure and induces anxiety to avoid unpleasant feelings and pain.
The Inner Child
The Lower Self can also be understood as the Inner Child, and as such loves to play and have pleasurable experiences. Earlier when we explored imagination and psychic immersion, we were tapping in to our Inner Child and our Lower Self. The Lower Self is the part of us that dreams and imagines and is entirely non-logical, and thereby not constrained by it. The Lower Self connects with the Higher Self the easiest in this manner, and the Middle Self weaves them together to make sense of the information. This is why intuition, which is a Lower Self phenomenon, and psychic ability, which is a Higher Self phenomenon, tend to blur together and weave in and out of each other.
When the Lower Self is out of balance on its own, we’re either indulging ourselves too much, lacking restraint, and becoming prone to addictions and bad habits, or on the other hand denying ourselves pleasurable experiences and (in the worst cases) denying our body what it craves for survival. Discipline is the challenge of the Lower Self, and finding out what the appropriate level of control is to make us content while simultaneously not giving into our vices and ultimately destroying our lives. Freud compared the id to a horse, and the ego to the rider, so one way to look at the Lower Self’s challenge is as training a wild horse without abusing it.
When the Lower Self is out of balance with the Middle Self, we become unconscious of our feelings and our experiences, and deny the wholeness of who we are, thus creating shadow issues. The experiences, emotions, and aspects of ourselves that we don’t want to own or acknowledge are shoved from the Middle Self, but the Lower Self always has an awareness of them. In analytical psychology, they call this the shadow and refer to the collection of these experiences and identities as the Shadow Self. The Shadow Self is what the ego rejects from the light of its consciousness and is pushed back into the shadows of the mind where it isn’t being looked at but is still there. The Shadow Self, however, is still a part of ourselves and the more we ignore it, the more it acts up to try to get our attention and come back into the light of our conscious mind. This is expressed as unconscious action and projections onto others. Another challenge of the Lower Self being out of alignment with the Middle Self is that we may become too naïve and gullible, thus lacking discernment and critical thinking.
When the Lower Self is out of alignment with the Higher Self, we become monsters, being the worst examples of humanity. The Higher Self has a spiritual moral compass of right and wrong. In a sense, when the Lower Self is out of alignment with the Higher Self we become too feral, quicker to damage and harm others in a fight-or-flight behavior. We may also have a hard time relating to and empathizing with others or caring about how we affect the environment and animals. This can also lead to energetic and emotional vampirism behavior, where we manipulate and drain other people consciously or unconsciously to feed our energy supplies.
The energetic anchor point for the Lower Self is the belly area—or in witchcraft, the Cauldron of Warming. The Lower Self as the Sticky One accumulates life-force energy from around us to fuel us, and “The Cauldron of Poesy” indicates that the Cauldron of Warming is right side up when we’re born, sending the steam of its lifeforce up to the Cauldron of Motion and warming it up—hence its name. The Lower Self is represented by the animal imagery of the serpent rising in healing and wisdom, an image that appears in many cultures from Kundalini to the staff of Asclepius, the caduceus of Hermes, the staff of Moses, and the uraeus of Egyptian pharaohs. Just like the serpent, the Lower Self is close to the earth, always connected and a part of the natural world and the physical body.
The Lower Self is connected to and exists primarily within the Lower World, which is the realm of the ancestors, initiation, healing, regeneration, and wisdom. In the World Tree, it is the roots of the tree that are unseen diving deep into the Underworld. Elementally the Lower Self and the Underworld Realm are represented by the element of water, which represents emotion and astral energies and corresponds to the Celtic realm of sea.
The Shadow Self
Swiss psychiatrist and psychoanalyst Carl Jung was a prolific man whose work was highly influential not only in the fields of psychology and psychiatry but also addiction recovery, alchemy, archeology, art therapy, anthropology, dance therapy, philosophy, spirituality, religious studies, and the paranormal; he even influenced spiritual interpretations of quantum mechanics. Many of his concepts have had a considerable influence on Paganism and witchcraft as well, such as his concept of synchronicity, archetypes, and the Shadow Self.
Carl Jung’s theory of the Shadow Self is that we all carry parts of ourselves within our psyche that we want to disown. If we think of our ego as being the light in which we see ourselves, the Shadow Self is everything that resides within the psyche that the ego is rejecting.14 Though comprised of our shame and self-perceived weaknesses, the Shadow Self isn’t necessarily wholly negative either; it can also be aspects of ourselves that we aren’t owning or addressing. For example, if someone has low self-esteem, their sense of empowerment is residing within their Shadow Self as compensation, because they’re refusing that aspect of themselves in how they view themselves. To address the Shadow Self is to take an honest look at ourselves through introspection.
On the ancient temple of the Greek god Apollo in Delphi were inscribed the words “know thyself.” This temple was known throughout the world for the Pythia, which was a title for the high priestess of this temple who would give prophecy as an oracle to Apollo, who among many things was a god of prophecy himself. The Pythia was one of the most famous psychics and trance channelers in all of recorded history and was revered for her accuracy in ancient times. The inscription on the temple obviously held a high level of importance for the temple, and these words give us a critical insight into an important aspect of this great psychic—the importance of knowing and mastering oneself thoroughly. To do so, we need to understand who we truly are and not just who we want to believe ourselves to be.
Jung proposed that one becomes enlightened about one’s nature by not only focusing on the positive aspects of ourselves and our spirituality but by also confronting our own Shadow Self.15 Like a child who is ignored, the more one refuses to confront their Shadow Self, the more it throws tantrums to get us to acknowledge it. The most common method of our own Shadow Self trying to get our attention is to project it upon other people and to try to battle it externally, which only perpetuates the problem of disowning our Shadow Self instead of acknowledging and integrating it healthily.16
But why is dealing with our Shadow Self essential to psychic ability or witchcraft? One reason is so that we are aware of what we’re projecting onto others and what we are genuinely picking up psychically, and being able to discern the difference. Devin Hunter also teaches that many less friendly spirits will often try to use our fears and vulnerabilities against us.17 This can range from hyper-inflated or diminished self-esteem to our deepest fears, addictions, and vices. By being clear about who we are and reassigning our Shadow Self into more balanced and beneficial roles, we are sitting on the throne of sovereignty in regard to our psychic ability and our witchcraft. This means that we are in control—not our Shadow Self and not external spirits—and we are centered in our personal power. As witches, all of the components that make up ourselves are constantly manifesting our reality—Higher, Lower, and Middle Self. We want to be in as much control as possible of our manifestations; as such, we need to make sure that our Shadow Self is manifesting in alignment with our other parts and not sabotaging our will.
In the Feri Tradition of Witchcraft, the Shadow Self is seen as an externalized projection of ourselves that is sometimes referred to as the Shadow Lover or the Shadow Twin.18 The Shadow Lover is an aspect of our Lower Self. Witchcraft is a crooked path between seemingly different polarities and is also a path of alchemical purification, of taking these opposite aspects and unifying them into wholeness. This alchemical union of two different parts is an important motif in many witchcraft traditions. Whether it’s the masculine and feminine divine coming together in the Great Rite,19 or the God of Light and the Horned God coming together to battle each other throughout the year on sabbats,20 or the divine twins as serpent and dove merging together as the Blue God,21 the focus is on the merging of opposites.
The Kybalion, an esoteric text that discusses the principles of the nature of reality, points out two important things to keep in mind here. The first, which The Kybalion refers to as the Principle of Polarity, is that everything has a polar opposite. There is light and darkness. Male and female. Hot and cold. But the idea of polarity can only fully be understood through the next principle, which is the Principle of Rhythm. The Principle of Rhythm states that everything is a spectrum between the two poles that are constantly in flux. Gender is a spectrum, as is light and darkness, and temperature.
Both Jung and many occult traditions place an emphasis on combining opposites into wholeness. Jung refers to this idea as individuation, which is acknowledging the aspects of ourselves that we are unconscious of and integrating them into our sense of self. In alchemy, this is referred to as the Great Work and in occult traditions (including many witchcraft traditions), Baphomet is a symbol of that Great Work. One of my teachers refers to Baphomet as “the Great Initiator.” Baphomet is a symbolic image created by occultist Éliphas Lévi which was based on the trials of the Knights Templars in the fourteenth century.
The image may appear frightening at first, but I believe that’s part of the intention. The image, contrary to popular belief, is not an image of the devil, but rather an image of the Universe as a force and intelligence and a portrayal of the Greek god Pan,22 whose name was compared by ancient Greeks with the word pan, which means “all.” Lévi writes that the image of Baphomet is the key to all magic as it is the source of all magical energy, which he and many occultists of his time referred to as “astral light.” 23
Baphomet is the image of all the forces of the Universe combined into one symbolic entity. Baphomet is male and female, light and dark, all the classical elements, animal and man, above and below, angel and demon. On Baphomet’s upraised arm is the word solve, an alchemical term for breaking down of elements; on his lowered arm is the word coagula, which is an alchemical term for uniting elements together. It is the source from which all things come and to which all things return, just as the traditional prayer in the Feri Tradition states: “Holy Mother! In you we live, move, and have our being. From you all things emerge and unto you all things return.” 24 The Wiccan Charge of the Goddess written by Doreen Valiente states similarly, “For I am the Soul of Nature, who giveth life to the Universe; from me all things proceed, and unto me must all things return.” In The Golden Dawn, the phrase “O Soul of Nature, giving life and energy to the Universe. From thee all things do proceed. Unto Thee all must return” is recited in ritual.25 Both Gerald Gardner and Aleister Crowley state that Pan is the all-devourer and all-begetter.26 They are all referencing the same divine force that is embodied within the image of Baphomet.
Victor Anderson is quoted as saying “God is self and self is God and God is a person like myself.” 27 Similarly, in Aleister Crowley’s Gnostic Mass, the line “there is no part of me that is not of the gods” is spoken.28 For me this suggests the Hermetic axiom “As above, so below. As within, so without,” as well as the idea of a holographic Universe, wherein we are fractals of the larger structure, containing within us everything of the larger structure. We are not only a part of the Universe, but we are also a microcosm of the Universe itself. We are not only a part of Baphomet, but we are also Baphomet ourselves. Therefore, our work is the Great Work of the Universe, to know ourselves in all parts, which is a key to magickal and psychic connection and mastery.
Self-Possession
Self-possession is what it sounds like: being fully embodied and in alignment with one or more of your souls. If we think of our body as a building, we can choose to treat it like a haunted house with unknown aspects of ourselves roaming around freely and creating chaos, or we can treat it as a divine temple, honoring and having a personal relationship with the aspects of ourselves that dwell there. We gain this relationship through invoking or summoning that aspect of ourselves to know ourselves better, align ourselves with that aspect, and build a relationship through which we harness its energy.
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Self-Possession: Invoking the Lower Self
The Lower Self can be invoked for healing, shape-shifting, glamour, communing with animals, plants, the natural world, and nature spirits. The Lower Self can be invoked for ecstatic rituals and practices, astral journeying, dream recall, and to tune in to your intuitive self when you need to access your environment or a situation from a more fight-or-flight mentality. I also invoke the Lower Self when I need to commune with my Inner Child or Shadow Self for healing or self-care.
Begin by tuning in. Bring your awareness to your lower cauldron. Take a deep breath, envisioning yourself sponging up all the energy around you, and fill your lower cauldron with this energy. See it as an offering to your Lower Self. Take another deep breath and call upon your Lower Self to overshadow you, visualizing yourself being surrounded by your own protective primordial Shadow Self.
“Primal Self, Sticky One, Made of Shadow and Dust,
The Shape-Shifter, Fetch-Maker, Carnal One of Lust,
The Undefiled, Wild Child, Dancer on the Ledge,
Baneful Healer, Fire Stealer, Rider of the Hedge,
Pleasure Seeker, Dream Speaker, Open-Hearted Hands,
Nonverbal, Eternal, Ancestral Link to the Land,
I call you forth to rise up now as a sacred part of me!
I call you forth to rise up now and overshadow me!”
To return back to your normal Middle Self state of being just perform the Closing Down exercises.
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Dialoguing with the Shadow Self
Sarah Lynne Bowman, PhD, first introduced me to the work of Carl Jung and the concept of the Shadow Self. Sarah is a scholar, author, professor, and immensely spiritual human being. The following is a ritual that she developed based in part upon the divine feminine meditations of Jumana Sophia from Her Mystery School, as well as the pioneering work of Carl Jung and William Glasser.
This is a ritual she’s provided to help seekers get in touch with their Shadow Self aspects, by coming into alignment, establishing a dialogue, transmuting, and integrating them. The goal of this ritual is to help individuals remove shame from their shadow aspects, identify them as allies, uncover the core needs within them, and figure out how best to integrate and balance the Shadow Self into their daily lives. Thus, this practice views the integration of the Shadow Self as an important way to promote psychological and spiritual well-being. I suggest performing the invocation of the Lower Self before beginning this ritual.
Find a place to get completely comfortable, yet remain alert and undisturbed. Sit or lie down as needed.
Take several deep breaths. On the in breath, focus on calling your energy back to yourself from all of the distractions in the world, resting in your core. On the out breath, soften back into your spine, allowing it to support you without effort.
When you feel like your energy has returned to your core, take a scan of your emotional self. What are you feeling? Are you peaceful? Do you feel any disruptions, such as anxiety, fear, anger, agitation? Notice these emotions and where they reside in your body without any need to change them.
If you have a particular shadow aspect with which you would like to work, bring it to mind. You may find that aspect residing in your emotional body already, manifesting as anxiety, anger, or fear. Or, you may feel emotions arise as you contemplate a specific shadow aspect, such as greed, seduction, wrath, self-pity, and so on. Simply notice at this stage what feelings come up for you.
When we access our shadow elements, we often feel shame, fear, or judgment around them. Take a few deep, cleansing breaths. On the in breath, imagine where the shame, fear, or judgment is located in your body. Is it focused on a particular energy center? Focus your attention on that area on the in breath. On the out breath, imagine the shame, fear, or judgment releasing, like a loose ribbon unraveling into the Universe around you. Repeat this exercise until you feel the block removed.
Next, imagine the shadow aspect. When you envision it, what does it look like? Does it have a color, a texture, a symbol? Does it become embodied as a person or animal? Hold the image in your mind.
Now, you will give that shadow aspect a voice and a name. The name can be a word or description. The Shadow Self tries to communicate with us in all sorts of ways that we may not recognize, mostly subtly or indirectly. The goal here is to come into direct dialogue with the Shadow Self and communicate, asking it what it wants and why.
Dialogue with your shadow aspect. What need is your Shadow Self trying to fulfill? Some basic needs might be power, security, fun, belonging, or freedom. Or, your need might be more specific and unique to you. Imagine your Shadow Self wrapped in mystery, like a shell wreathed in smoke. Open the shell. What need is inside the shell that is core to you? What does it look like? What color, shape, or texture is it?
Discuss with the shadow some ways in which it has been trying to get that need met. Have these ways caused disruptions in your life? Have they harmed others in some way? Have you repressed this shadow aspect altogether, suppressing the need? Do you often claim not to have the need at all? Have you attempted to address the need in another way in your conscious life, one that has not quite fulfilled you? Explore how this shadow element manifests in your life.
Discuss with the Shadow Self ways in which you could get that need met that can benefit yourself and others. If you have a need for a certain type of fun, how can you have fun more safely? If you have a need for power, how can you empower yourself while also empowering those around you? Ask your Shadow Self to become your ally in your journey. Collaborate. If your Shadow Self suggests behavior that you find unethical, be gentle in explaining why you do not wish to pursue that energy or action. Be helpful in creating alternative suggestions. Find ways to give your Shadow Self what it needs.
Imagine yourself showing a gesture of gratitude and love to your shadow aspect. Perhaps you give your Shadow Self a hug. Perhaps you imagine light energy holding hands with shadow energy. Express love and gratitude for your Shadow Self and all the lessons it has to teach you, while coming into balance with it. Remember that your Shadow Self is your ally and always has been.
Thank your Shadow Self and release it. Take several breaths to return back to yourself. Thank yourself for having the courage to undergo this journey.
Take out your journal and write down your experience. What did your shadow dialogue teach you? Did you come to any conclusions with your Shadow Self as how to best express its energy? What did it feel like to release your shame around your Shadow Self? Notice any emotional or energetic shifts and log them in your journal.
I suggest titration when undergoing this exercise. In other words, address each shadow element one by one, or even piece by piece of the larger complexity of the aspect. I do not advise attempting to unearth all of the aspects of the Shadow Self at once, which may overwhelm you. Rather, work slowly and individually with each aspect and learn the lessons contained within it. You may choose to continue to work with these aspects over the course of several sessions or even years. The Shadow Self will evolve and manifest in new ways as you continue your own growth. Remain attuned to its mysteries, own and integrate it, and you will come more into balance with yourself.
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Lower Self Glamour Spell
Glamoury is a magickal working that changes how something or someone is perceived. The word comes from the Scottish word glamer meaning magick, spell, charm, or enchantment. It is believed to be a corruption of the English word grammar, which has similar occult connotations behind its meaning. In the mid-1800s the word lost its magickal meaning and was associated with someone attractive, appealing, and seductive, much like the word “bewitching.” In Celtic folklore, glamoury was most often associated with the fae folk who would appear to shape-shift and change how things appeared, such as making straw look like gold. Glamoury isn’t about physically changing shape of a person or object, but rather creating an illusion that convinces the senses that something is different than it is in actuality. When I think of glamoury, I think of octopi. The octopus is able to camouflage itself to almost any environment, and some species of octopi, such as the mimic octopus, will contort their bodies to mimic other sea creatures to fool both predators and prey. In worst-case scenarios, if the octopus needs to, it will also release a cloud of ink to confuse the predator and make a quick escape, much like a stage magician disappearing with a smoke bomb. This spell is a temporary glamour. I have found that it works for about a day if well cast. The idea is to have your Lower Self project an image around you to others who will pick it up through their own Lower Selves, though unconscious of it. In this sense, it’s very much communicating the illusion through animal instinct from one person to another, which is then interpreted in the conscious mind similarly to intuition, where they just perceive something about you without being consciously sure why. I have used this in job interviews to be perceived as the perfect employee. I have also used this when speaking in front of large crowds when I need to feel much more confident than I’m feeling at that moment. The uses are countless.
For this spell, stand in front of a mirror. Begin by invoking your Lower Self. See the shadowy haze of your Lower Self surround you like the ink of an octopus, distorting your image. Hold the image of how you want to be perceived in your Witch Eye. If you want to come across as more confident, what does that look like? What would a confident version of you look like? If you want to come across as more attractive, what does that look like? Really focus on that image and stare at your reflection without blinking. You should notice that your image begins to fade away slowly. Keep holding on to that image of how you want to be perceived and overlay it onto your image in the mirror. Then recite:
“By this glamour I perform,
I shape and shift my own form,
Like the octopus within the sea,
Creating illusion so all others agree,
That all of their senses do perceive,
Myself as this image I now conceive.”
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Telepathy with Animals and Small Children
As discussed, the Lower Self isn’t all shadow, it’s also the animal and child aspects of ourselves, which just happen to be two areas that most people are disconnected from or have disowned. Most people push these aspects of themselves into their shadow. My dad is one of the most magickal and psychic human beings I’ve ever come across, though he’d never use those words himself.
My father in many ways reminds me of an animal whisperer as a male biker equivalent. He’s always had this ability to connect with really small children and with animals. It really has to be seen to be fully appreciated. Both animals and children just have this natural ease with him and seem to fully understand what he’s conveying to them. As a child, he would be able to summon pigeons and then would train them. He’s able to get the angriest dogs to calm down and be friendly. Children also absolutely adore him, and not just because he’s starting to look like Santa Claus with a long white beard as he ages.
This used to really baffle me, especially since, as I said, my dad is a Harley-Davidson-riding biker, and however you’re envisioning that is probably close to how he looks. I didn’t understand why someone who could be so intimidating-looking could have animals and children understand he wasn’t a threat at all. That is, I didn’t understand until I started studying the three souls more and realized that this connection he has with small animals and small children is because my dad is fully in alignment with his Lower Self and thus is able to communicate on that nonverbal level with them. Since animals and very small children are nonverbal, connecting with the Lower Self is the best way of connecting with them.
My family also tells me stories of when I was an infant. My father would come into my room to my crib and touch my forehead and I would start bursting into laughter. With time he would just point at me and I would start going into hysterics. Eventually, my father would be in another room of the house and would point in my direction through walls and I would begin laughing, which became a favorite “trick” of his to show people whenever they came to the house.
Begin by tuning in and invoking your Lower Self. Feel your animal nature or your childlike nature based on whom you’re communicating with. Make sure that you’re feeling completely relaxed and calm. The key here is to not only exude the energy that you want to convey but to literally transfer it to them. You want to keep in mind what type of animal you’re working with or the age of the child. For example, a dog’s idea of friendliness may differ from a snake’s. Conjure up a feeling such as friendliness, love, playfulness, or calmness.
While doing this, hold in your Witch Eye an image of some sort that’s related to what you want to convey. For example, if it’s a cat, hold on to the image of gently petting and feeding the cat while it purrs. If it’s a child perhaps hold the image of making a silly face and the child laughing. Take these feelings and images and imagine them as external, coming out of your energy field and being placed in the recipient’s field. Experiment with all the other clair-senses as well. Try playing with taste, smell, touch, sight, and sound and sending that. Likewise, in this state of consciousness be open to what you’re perceiving by engaging your own ESP. You may very well find that they are also sending you information.
13. Raven Grimassi, Communing with the Ancestors: Your Spirit Guides, Bloodline Allies, and the Cycle of Reincarnation (Newburyport, MA: Weiser Books, 2016), xxi.
14. Carl G. Jung, The Collected Works of C.G. Jung: Volume 9, Part II, AION: Researches Into the Phenomenology of the Self (Princeton, NJ: Princeton University Press, 1959), 8–9.
15. Carl G. Jung, The Collected Works of C.G. Jung: Volume 13: Alchemical Studies (Princeton, NJ: Princeton University Press, 1983), 265–266.
16. Carl G. Jung, The Collected Works of C.G. Jung: Volume 13: Alchemical Studies (Princeton, NJ: Princeton University Press, 1983), 297.
17. Devin Hunter, The Witch’s Book of Spirits (Woodbury, MN: Llewellyn Publications, 2017), 83–84.
18. Storm Faerywolf, Forbidden Mysteries of Faery Witchcraft (Woodbury, MN: Llewellyn Publications, 2018), 29.
19. Raven Grimassi, Encyclopedia of Wicca & Witchcraft (St. Paul, MN: Llewellyn Publications, 2003), 193.
20. Christopher Penczak, The Outer Temple of Witchcraft: Circles, Spells and Rituals (Woodbury, MN: Llewellyn Publications, 2014), 372.
21. Storm Faerywolf, Betwixt and Between: Exploring the Faery Tradition of Witchcraft (Woodbury, MN: Llewellyn Publications, 2017), 29–30.
22. Éliphas Lévi, Transcendental Magic (York Beach, ME: Weiser Books, 2001), 308.
23. Éliphas Lévi, Transcendental Magic (York Beach, ME: Weiser Books, 2001), 104.
24. Storm Faerywolf, Betwixt and Between: Exploring the Faery Tradition of Witchcraft (Woodbury, MN: Llewellyn Publications, 2017), 22–33.
25. Israel Regardie, The Golden Dawn: A Complete Course in Practical Ceremonial Magic (St. Paul, MN: Llewellyn Publications, 2003), 433.
26. Gerald Gardner, The Meaning of Witchcraft (York Beach, ME: Weiser Books, 2004), 161;
Aleister Crowley, The Book of Thoth (York Beach, ME: Weiser Books, 2004), 62.
27. T. Thorn Coyle, Evolutionary Witchcraft (New York, NY: Tarcher/Penguin, 2004), 43.
28. Lon Milo DuQuette, The Magick of Aleister Crowley: A Handbook of the Rituals of Thelema (York Beach, ME: Weiser Books, 2003), 241.