Lent 2021

CW Discussion of Fasting and Disordered Eating

Lent means a lot of different things to different people. For me, lent is an ancestral way of marking the last third of winter. Jesus’ solar symbolism along with imperial churches co-opting seasonal festivals to create church calendars makes it easy to map this onto seasonal observances. Really, it’s re-mapping, re-connecting, re-claiming.

In lent, one of the hardest parts of the year, my ancestors turned to spiritual growth the best way they knew how. Fasting, additional prayer, and trying to build better habits are all traditional ways of marking the season. The sun has started to come back but the early spring can be just as harsh as deep winter. So now is a time to pull on deep spiritual wells to rest and prepare. Now is the time to revive the seeds of hope for April planting. Why not? It’s a heavy Pisces season! 

Continue reading “Lent 2021”

Lefty Learning List


General Leftism
https://revolutionaryleftradio.libsyn.com/ (Leninist Castro Shill)

A Pagan Anti-Capitalist Primer by Rhyd Wildermuth
Caliban and the Witch by Federici



Structural Racism
The New Jim Crow by Michelle Alexander

Legitimizing Political Power
https://gimletmedia.com/shows/crimetown (only season 1 season 2 sux)
Almost anything by Michael Foucault

Sex Work

QAnon + Cpnspiracies

Breaking Rank by Norm Stamper

Jailbreaking Angels


Before I begin, I must give my deepest thanks to esotericarchives.com and my local OTO body. Without them, I would not have had access to half of these texts, or I would have spent a great deal of money buying copies only to donate them to my local library.

Angels have been a part of many faiths for centuries: messengers, healers, challengers, initiators, guides for the dead, allies. In the Jailbreaking series, I am re-interpreting the Catholic practices of my ancestors through a polytheist and animist lens. My bias is also anti-empire. I hold the Catholic church and many Christian churches (but not all) as forces of domination, oppression, and sometimes genocide. I don’t believe in Original Sin, nor in the “Christ” saving humanity. To me, Jesus of Nazareth is a folktale about a rabbi who was arguing with other rabbis regarding how to keep Judaism alive under the domination of Rome. He said some really wise things, but he didn’t end our disconnect from the divine. We were never disconnected.

So what are angels? The word angel comes form the greek angelos, meaning messenger. As I will explain, angels are not miracle working forces of good. The name angel is given to spirits who like humans and want to see us do well. Just because a spirit probably likes humans does not mean it likes all humans. But they are all approachable, and expect to be approached. To be blunt, it is possible to approach them from a wide variety of practices and perspectives, including polytheist animism.

This essay will not be a guide on how to contact these spirits. That topic requires preparatory work and will hopefully be the subject of a future book. This is a review of the historical records I could access in order to assess what these spirits are. The historical record is not pretty. Poor peoples’ magic tends to not be recorded as often as the practices of the rich and powerful. What we know about the magic of peasants, serfs, and workers is fractured and much harder to research. I will do my best to include the peoples’ work with these beings, but I want to make it clear that the scant material I have to work with is not due to a lack of care or respect.

Continue reading “Jailbreaking Angels”

An Sample Mercury Talisman

Intention: I listen and understand. I speak and am understood. OR I see and understand. I sign and am understood.

Timing: Jun 30 2020 between dawn and noon

Sigil (I am working on this and will add it when its done)

Basic Materials

  • paper, preferably the color you associate with Mercury
  • a writing utensil. if you use white paper, you can use a Mercury color here
  • Something to store your paper talisman in like a charm bag
  • water and a snack

Fancy Extras

  • incense or herbs (I will use mullein for this planet)
  • Music or whatever you use to raise energy
  • ritual robes (I will wear a priest’s collared shirt)
  • if you know any crystals mercury likes feel free to add them


  • Setup. Best practice is to face the sun, because that’s where Mercury will be that day.
  • Cast sacred space
  • Salute the planet Mercury. If you have music and incense, get those going now.
  • consecrate your pen and paper with a simple blessing or by waving them through the smoke
  • spend time here visioning or focusing on the intention until your intuition says to move on. raise energy. get into it. get goofy.
  • draw your sigil while repeating the intention
  • put your paper and other materia in the container
  • seal it
  • Thank Mercury
  • Take down sacred space
  • Eat snack. Drink Water. Ground.

Update: Angels


Master of Sir John Fastolf (French, active before about 1420 – about 1450)
A Patron and His Guardian Angel, about 1430 – 1440, Tempera colors, gold leaf, and ink on parchment
Leaf: 12.1 × 9.2 cm (4 3/4 × 3 5/8 in.), Ms. 5 (84.ML.723), fol. 20v
The J. Paul Getty Museum, Los Angeles, Ms. 5, fol. 20v

This is not a “Jailbreaking Angels” post in that I do not yet have any definitive conclusions regarding how to jailbreak the angels. However, I wanted to write to stay in the habit of putting words on a page and to see if anyone has any input.

So far, I have the bare bones start of an altar. My patron has asked that I not perform any ritual to contact angels until August. At first I was confused but as I started to prepare I began to see why. First, I was starting work on behalf of my community that required a lot of my attention. Second, in order to get a clear signal I have to do some maintenance and repair in my magical working space. Neither of these things can be rushed, so I agree now with my patron that August will be a good time to perform the first contact ritual. I will likely begin offerings and consecrations before then.

As an animist, when I work with spirits, I think of them as having an “anchor”, something I can use to tune into their energy. The anchor is not usually the whole of the spirit, just a touch point. For most spirits, the anchor is either something in physical reality or a story told by humans. St John the Baptist anchors himself in his myths, the rain, and the local rivers. The Fae are anchored for me in the local forest, especially mushrooms and flowers. Different people use different anchors, and a spirit can anchor differently in different physical locations.

The topic that has been rolling around in my head for the last few months is: what anchors would best connect me with the angels? I’ve got three categories, and each has pros and cons. I also discussed this topic with my partner earlier, and we came to what I think is a good idea to try.

Heavenly bodies seem the most resonant to me. The concept of “angel(s) of saturn” fits neatly in with a worldview where everything has an animating spirit. And why shouldn’t the deity of Saturn have messengers? There is historical precedent for it being easier to talk to one messenger rather than the deity themselves. The concern I have with anchoring in heavenly bodies is that I don’t think that is the whole picture. It seems reductive to boil angels down to just space animism without the cultural context of those relationships.

Another easy anchor is the lore surrounding angels as psychopomps. Christians are not the only faith-cluster to think that human spirits go to the stars when we die, and I have seen a lot of medieval manuscripts that depict an angel at the deathbed waiting to take a soul upwards to space. I even see angel statues when I go to the local cemetery for walks. I don’t have any concerns here. It’s a pretty straightforward bit of the lore.

Myths are a good anchor, because they can describe the relationship between humans and spirits. They can be rich and allow for a balance between tradition and interpretation. The concern I have is that a lot of the mythology of the angels and space animism comes from Jewish traditions such as Mishnah rather than the overlap of religions that the grimoire line exists in. The stories don’t often appear in the grimoires themselves, though they can be found by dedicated searchers.

Obviously, not all the myths are Jewish. Angel lore comes from the New Testament and from Islamic sources as well. I hope to gain the literacy required to delve into and understand the Islamic angel lore at some point, or at least how the Islamic mythology connects with and relates to Judaism and Christianity. I think doing so might provide some key as to what “The West” is and how I can remove this nomenclature from my practices.

The last kind of anchor I have been considering are names. Names are an obvious anchor because they are important to the grimoire tradition. Also, there seems to be a resonance between angel names and the Roman cult of virtues. Gabriel has often been translated as “Strength of G-d”, and divine strength is a concept I feel familiar with. It would not surprise me if an angel of venus was named “Beauty” or an angel of mars was named “Action”. I am hesitant to draw similarities between Roman practice and Hebrew naming practices, but it is worth looking into.

The final piece of this puzzle that my partner and I were discussing is that the angel practices don’t always associate the same angel with the same heavenly body. I have seen Uriel and Michael alternatively associated with the sun. Raphael also seems to go between the sun and mercury.

What we came to was an idea that rather then try to form an angelic connection that draws from the entire breadth of all these practices, it might be wise to pick one grimoire line and remediate the relationship from that viewpoint. First, taking a grimoire lineage roots the practice in specific history, times and places. One of the goals of remediating or jailbreaking these practices was to do exactly that, to provide a decolonized context of my own spiritual inheritance. (Though with Iberian ancestors that is a weird trip.)

Second, framing angels in terms of grimoire lines adds and embraces plurality. The fact that different sources say different things is not a problem to be reconciled but a basic feature of how our human relationships with these non-human spirits evolve.

So the time has come to pick a line and start making basic offerings.


Scrying Activity

Today, neighbors on a discord server I am on were talking about scrying. It was a concept a lot of different people responded to, and people with little experience even asked some questions. So I suggested that we each do a form of scrying in the next 24 hours and then meet to discuss. My neighbors agreed.

Some asked for directions because they had not done this before. So I am posting here a loose outline of my favorite method. Please feel free to adapt it as you see fit. “You are your own spiritual authority, rooted in community.”


  • a song you like to listen to on repeat or an album you like to listen to in its entirety
  • some method to listen to that music (headphones suggested)
  • a place and time where you will not be interrupted
  • water
  • snack
  • a candle or a blindfold (bandana works fine)
  • optional: some way of taking notes


  1. Assemble your materials. If you opted for a candle, make sure you have a lighter and a way to put the candle out. If you have note taking materials, have those in easy reach. I sometimes take notes while blindfolded, so I keep a journal in my lap or on the floor next to me.
  2. Use the restroom before starting. At least wash your hands and rinse your mouth.
  3. Go to your workspace and get comfortable. You can sit, lie down, or stand. If you are using a candle, make sure you are facing the unlit candle
  4. Start your music. Greet the song. Greet your body.
  5. If you have a blindfold, put it on. If you have a candle, light it. Soften your gaze, or look for the blue part of the flame near the bottom. Do not use both a candle and a blindfold. One or the other. 
  6. As the music plays, let your imagination respond. Let the music create a story or a setting or a character or even just sensations. Don’t direct. Don’t ask questions. Just let it come. If nothing comes, enjoy listening to your jam. If you have to direct something, encourage yourself to breathe deep and slow.
  7. You are done when you are tired, the music isn’t fun anymore, or you have been sitting for 40 minutes. Whichever happens first ends the session.
  8. Take off the blindfold or put out the candle.
  9. Turn off the music. Thank the song for being with you. Thank your body for receiving the sensations, if you had any.
  10. Take time to sit in silence or journal if you want to
  11. Drink water and eat snack

Questions for Discussion

  • What method did you use?
  • What sense was strongest for you? Sight, scent, touch, or taste?
  • What did the song bring you through your imagination?
  • How do you contextualize what the song brought? Does it mean anything?


Magic(ish) Podcasts

Rune Soup – He has some amazing topics if you can get past the occasional elitism. Very good for understanding Animism with a grounding in science. CW drugs.
Bespoken Bones – 120% reccomend. Reclaiming Witch talking about ancestor work. I skip some here and there, but mostly the podcast is amazing. I do wish they’d stop centering blood ancestors though. -_-
Antipodean – My friend keeps trying to get me to listen to this one, but it’s not on Stitcher. Still, I trust them enough to list it here.
A Little Juju Podcast– The go to podcast for “Black Ass Spirituality”. I listen to this one mostly to learn how to be less antiblack and less because the practices relate to my own. If you want to understand why Hoodoo and Conjure are Black and what that means, this podcast will fill you in. Also, if you are a black person looking for your ancestral practices, here you go.
Queer Spirit – Interviews with Queers from various practices, mostly professional healers and mystics.
Aeon Byte Gnostic Radio – 90% of the uploads are shit conspiracy theorists. But the 10% that are good are amazing. The most recent interview with Rodney Orpheus is an example of the good stuff. Also I happen to like the cheesy intros.
Astrology Bytes – Tutorial on Astrology. Best to listen in order, but the episodes tend to be less than 15 minutes long.
Tarot Bytes – Tutorial on Tarot. The first 100 episodes or so are good to binge, and then I would listen to the interviews you care about.
Charm The Water – Hermetic magic. I’m still on the fence on this one. The guy is super open about his practices, though.
Healing Justice – I can’t stand this person’s voice but there are some good ideas if you can get past that. More intuitive healing than actual magic.
Three Pagans and a Cat – They have a fantastic series of podcasts to explain basic concepts to people. VERY beginner friendly.
Glitch Bottle – Grimoires. I have only had one or two interviews on here that I didn’t want to finish. Not beginner friendly. Be prepared to google. I also reccomend reading Grimoires by Owen Davies before you start this one.
Down at the Crossroads – Traditional Witchcraft. These folks are good so long as you ignore anything they tell you about herbalism. Great interviews, fun music.
Around Grandfather Fire – Shamanism? I would classify these folks as spirit workers since I’m not a fan of using the term shaman outside the specific region it originates in. But hair-splitting aside, they do actually know a lot, and they interview some really fantastic folks.
Thelema Now – Thelema. They are mostly cool, but they interviews the lady from Scarlet Imprint recently so I’m mad at them rn.

Why Jailbreaking?

This is a hard topic to explain. Normally, I don’t write about why I do things. I focus on the what. I think way too often people hem and haw about trying to find others who think the same as they do. We’re not all supposed to think the same. It makes a lot more sense to find people who are doing the same things I am doing. I try to lead workshops where people do the thing I’m trying to describe instead of talking about it. It works, too. People can find the value for themselves in the action. 

Since I started down this path, I’ve seen a few people who have reservations about my deities coming into pagan spaces. On the one hand, I get it. Christians have hurt a lot of us. There’s an evangelical proto-fascist “conservative” movement in the US that’s been wreaking havoc since the late 60’s. The list of potential traumas is long and in itself traumatizing. Out of respect for that, instead of just pushing my way in, I want to have a conversation. I want to explain why I do what I do and why what I do is not Christian. I believe that the process of repaganizing these practices is one of multiple avenues from healing the spiritual sickness of whiteness, and it is my search for that medicine for myself that brought me here.

Continue reading “Why Jailbreaking?”

Jailbreaking the Saints


Para Nossa Senhora de Lourdes, que protege pelo menos 3 gerações da minha família, incluindo esse queer bruxe, a mae do ceu que me ama como eu sou.

For St Lucy and Freya, who charged me to “Write a story where I live,” and guarded me in that journey. May your golden shining continue until the end of humanity.


There are at least two kinds of saints that polytheists and pagans can form healthy relationships with: the Mighty Dead and Deities. To be clear, while any saint can be seen as a member of the Mighty Dead, not all can be seen as deities. Here, I will go over theoretical basis for each of these relationships, and give examples. My goal is not to say what the “true nature” of the saints is; I don’t believe there is such a thing. Rather, I want to leave you with the impression that saints are complex and sacred mysteries that have room for a polytheist and pagan interpretation. I want us to live in harmony alongside other faiths that interpret and make relationships with saints.

What happens when someone who was raised within a Christian culture but is not Christian takes a concept from Christianity and changes it? To put it in more general terms, what happens when someone takes a concept from the cultural hegemony they live in and reinterprets it? That’s what a living tradition looks like. That’s where folk magic comes from. The “misuse” of Saints as spirits of the dead to be prayed to or deities in themselves is exactly what they have always been, regardless of official church doctrine. In the wake of Christian regimes forcing their religion on others, it seems especially appropriate that their imagery and practices should be adapted by whoever.

Pagans who take the concept of sainthood are just stepping into a magical current that has been around us the entire time. Elevated dead, in particular, require no Jesus or Saviour or Monotheism. To say the saints are deities to be worshipped rather than spirits to be venerated strikes right where the institutional churches are most vehement in their denial. Further, the adaptation of a practice our ancestors would recognize can be very healing for some people. For myself, it is a feeling of being connected but different, a feeling of being properly uncomfortable instead of harmed.

My experience taking this idea from workshop to essay is that pagans raised in a Catholic context have no problem whatsoever with this idea. They often come to the discussion with a sense of relief and joy. Pagans and polytheists raised in a Protestant context vary. Some are curious, some are eager, and some find the entire idea ludicrous. Whatever your context, know that this material is open to you. Explore it at your own pace.

A Final Note: for the duration of this essay, please think of Mother Mary as the Queen of Saints and as a saint herself.

The Mighty Dead

Let’s begin with a very narrow interpretation of what a Saint is, then expand it. To start, let’s look at a definition so narrow that we can all agree it is bad.

“A saint is a saint because the pope said so.”

That’s obviously not true. By looking at why it isn’t true, we can come to a robust and nuanced understanding. To start, we’re pagans; we don’t take direction from the pope. Christians don’t even agree on whether or not to listen to the pope. Coptic, Orthodox, Protestant, and other churches all take direction from other leaders, and some of them have active relationships with the Saints.

When you look at how a saint becomes a saint according to the pope, the definition becomes a little wider. The first step to becoming a saint after dying in the Catholic church is to be a “folk saint”. That is, people venerate someone who has passed as a Saint. That veneration of the deceased is what cues the local church officials to investigate that person. So, one way to look at the sainthood process is that the people make someone a saint by venerating them, and the official church procedure just changes what kind of saint the person is.

Along with being able to widen the definition within Christian churches and cultures, there are many similar (but not identical) practices in other spiritual paths for which the only good translation into english is “saint”. Obviously, it isn’t a 1-to-1 matchup. Every culture and path conceives of its honored dead differently, but the permeability of the sainthood concept is important.

So who should we think of making a saint?  Here are my general guidelines. Your mileage may vary.

1) The Saint has to be dead. They do not have to be a human (Balto) or a historical person (St. Cyprian of Antioch). They do have to be dead.

2) They should have accomplished something that was a benefit to their community or humanity as a whole. Doreen Valiente, for example, wrote the Charge of the Goddess, a poem that is referenced by many present day Neo-Pagans. My great-grandmother Nicacia, while an amazing woman, only really worked for the benefit of her family. (Obrigade, Vovo) They do not have to have been a perfect human being. Doreen Valiente certainly had her faults. But please refrain from trying to Saint someone who committed genocide or some other Obviously Terrible Bad Thing.

3) You must have their consent. Aside from issues of cultural sensitivity (Be careful about sainting Jewish people, for example. That’s a sticky topic.), some people just don’t want to be sainted. Some people. even if they do want to be sainted, don’t want to work with you. If you don’t know how to talk to dead people, that is a little beyond the scope of this essay.

Local folk heroes make great saints. Fred Rogers of Mr. Rogers’ Neighborhood fame seems to be very happy as a saint in Pittsburgh. Joe Magarac, a sort of steel worker counterpart to John Henry, also takes well to being treated as Saint Joe.

Some Christian saints don’t seem to care if their devotees are Christian or not. St. Anthony has been known to find lost things for all manner of heathens. St Lawrence, patron saint of cooks and giver of the middle finger to the Roman Empire, also doesn’t seem to care if the person praying to him is a follower of his Christ.

Another good category is ancestors of spirit. Queer History is filed with people who worked hard for Gay and Trans power: Marsha P. Johnson, Harvey Milk, and William Arondeus are all examples of people who did good for humanity and were queer. There are also ancestors of the craft such as Doreen Valiente and Isobel Gowdie.


From what I have researched so far, most syncretism between saints and deities happens under forced conversion. Forced conversion to Christianity has been happening since the reign of Theodosius in the 300’s. It continues right up to today. I can’t speak to many countries, but in Brazil there is a strong movement by Evangelicals and Catholics to repress the Afro-Brazilian religions. There, the government seems to look the other way all too often in favor of the Christians, making it difficult for the practitioners of Candomblé and other such faiths to protect their altars and sacred sites.

In the US the landscape is different, but we all know pagans who are or have in the past lived with Christian family members who punished any sign of atheism or paganism. The Wild Hunt has been covering the repression of non-Christian faiths in South Africa, though I have no idea if there is any syncretism with the saints in that country. Forced conversion to Christianity may not use the same kind of violence that it has in the past, but it continues to today on a massive scale.

In order to look at the relationship between saints and deities, let us begin by looking at La Virgen de Guadalupe. In the poem that is her sacred text, it is made clear that La Virgen is both a saint and an indigenous goddess. It is not a 50-50 split either. La Virgen is clear that she encompasses both things, and that is part of her miracle.

We can see a similar nature in Nossa Senhora dos Navegantes. Venerated in Portugal as a patron of fishermen, she was brought to Brazil and syncretized with the Orisha Iemanja. While her feast day in Portugal is the 15th of August, in Brazil she is worshipped/venerated on February 2nd. I have joined followers of Candomblé, Catholicism, Spiritualism, Atheism, and others as they go to the beach to give roses to the sea. Fishermen and sailors decorate their boats with flowers and take their boats out to the bay. Whether the person is celebrating a saint, a goddess, or just their culture, the entity of the feast holds all these interpretations and doesn’t seem to mind. Just be sure to give her roses.

Nothing pisses off tyrants like trying to rule over people who don’t have the same religion. It’s why the Romans killed Christians when they were polytheists, then turned around and killed pagans when they were Christian. As Christianity started to split off from Judaism, Christians were respectful of their Jewish neighbors. It was the propaganda of the priests, by then deeply ingrained in the politics of the day, that caused the shift from peaceful neighbors to the rabid mob violence that continues to this day. The violent sectarian conflicts within Christendom are almost always tied to some form of power struggle between elites.

When we look at the present day phenomenon of syncretism, it can give us clues to how previous eras of syncretism functioned. Some would argue, for example, that Saint Brigid of Kildare and the goddess Brigid are not the same entity. I disagree. I think the entity is both a saint and a deity, an unbroken line of worship from the Celts of antiquity to the present day. This interpretation leaves room for Catholics, Pagans, Atheists, and Agnostics to come to the same symbol and live as neighbors.

Since not every saint is a deity, there are at least a few different ways to figure out which saints are and which aren’t.

Obviously, when it comes to syncretism and deities of West African peoples and African diaspora, you can go ask your local practitioner as the practices are more out in the open then they have been in previous centuries. When we get to the Celts, Slavs, and Norse peoples, there is another goldmine of information called Interpretatio Christiana. The IC was a church policy for many centuries that is built out of the Roman Empire’s assimilation policies. Basically, priests will co-opt local temples and festivals of polytheist deities by dedicating them to their Jesus and their saints.

Brigid is an obvious example of the co-opting of a feast day and practices. The keeping of a sacred fire passed from druids to nuns. The feast of the saint is on the same day as Imbolc, a day many pagans know is sacred to Brigid. The cathedral dedicated to St Brigid in Ireland is on the same land that once held the goddess’s fire temple.

In addition to being a saint and a goddess, Brigid is also syncretized to a loa called Maman Brigitte in Haiti. Both the Haitian loa and the Celtic goddess have connections with fire and snakes. So Brigid is a good example of just how wide and nuanced the room for interpretation is. For those of us who don’t feel the need to find the “true” interpretation, only our own interpretation, interfaith respect and shared space is possible. In this case, interfaith respect includes respecting that Voodoo is a closed faith and has certain boundaries around who builds relationships with the loa and how.

Now I want to turn to another Saint, John the Baptist. His feast day is June 24, and in the northeast of Brazil, this is a very well-celebrated holiday. Fireworks are set off, bonfires are lit, and we celebrate our farmers, who work hard in a drought-ridden land to produce crops. All over Europe, similar traditions abound. Folks in Puerto Rico and Voodoo practitioners in Louisiana also have their own celebrations. Witches are rumored to meet. Ritual baths are taken. Bonfires are jumped. A lot of plant magic is done as well. From fern seeds to yarrow, plants collected on this day are said to have special properties of healing and luck.

Saint Eligius, a great example of a Saint who is not a deity, used the Interpretatio Christiana to lure people away from the pagan rites of midsummer toward the Feast Day of Saint John. We may not know all the deities St John is syncretized to, but we know some of them, such as Kupala from Slavaic Paganism. My belief is that you do not have to know what deity the saint was syncretized to. If the signs are there, all that is left is to ask the Saint.

That last point is truly what drove this essay.


So what are some practical, concrete things someone can do to start interacting with the saints as a polytheist?

Novena jar candles. Go nuts. Draw the folk saints that matter to you and modge podge the image onto a blank novena candle. I made one for Mr. Rogers, and he seems very happy with it. You can also look for novena candles of the saint-deities you want to reach out to, but most of what is available will be the saints syncretized to native Central American Deities and those who are popular in the Carribean. I have yet to see a St. John, for instance. So for those, you may want to draw your own as well.

Another thing I deeply recommend is bastardizing the rosary as a set of prayer beads. You can buy one and alter it or make your own from scratch. Either way, you will need replacements for the following prayers:

  • The Apostles creed is a declaration of faith. Write your own declaration of faith or use this bead as a time to ground yourself before working. I chant a hymn to Death because that’s what feels right to me.
  • The Our Father prayer is a declaration of gratitude to Creator. You could replace this with a prayer to Star Goddess or Gaia or to your own Sacred Self.
  • Glory Be isn’t so much a prayer as an endcap. I’m still fiddling with this one, but there’s no reason you can’t use “Blessed Be” or “So Mote it Be” or a declaration of intent.
  • The Hail Mary is the bread and butter of the Catholic rosary. Confession: Mary is my patron, so I use a version of the Hail Mary with the words “Jesus” and “sinner” taken out. You could replace this with a mantra or a prayer to any divinity you want, but if you have read this far in the zine then praying to Mary, Queen of Saints is something you should consider.

When praying a Rosary, there is typically an intent. Contemplating mystery, praying for the dead to find peace, trying to draw in a lover: you can choose the intent you feel is right. That intent is a good thing to replace the “Glory Be” with, as I mentioned above.

The last thing I want to recommend, especially if you cannot be open about your polytheism, is prayer cards. They’re very cheap and can be bought online or at Catholic shops. Yo can use them for hidden, informal altars, or add them to more formal workspaces.