talking to the ancestors

Future Ancestors,

As I look out on my land, I hear my ancestors whispering in my ear.

We are always here.

I know this, and yes, I need their strength all the time.

I did this incredibly rich ancestors' journey with Vanessa Codorniu. at Alta View Wellness Center a few years ago. I talk about this every year, so forgive me if you have heard it before. During that experience, I was just open. I love Vanessa and trust her, so maybe that is why.

I had no agenda. I had no idea who would come forward, but I journeyed to Central America, where my family is from, and saw them all there. My mother’s Abuelita Isabel with the curly hair. My grandfather’s mother Maria, who was fully Native, with her hat and pipe. Then out of the jungle, my ancestors with Mayan noses and headdresses and painted skin. Sitting in front of all of them, Vanessa asked us to talk to them. And so I did.

I had so many questions, particularly about offering of cacao to my people, and how to carry the medicine of my ancestors to my clients now. But when I went to ask them that, what came out was, “Why am I so fat? Why can’t I lose weight? Why do I have autoimmune issues that limit me?”

I had a student once tell me she was annoyed in our circle because people’s intention setting was around losing weight, and “THAT IS NOT SPIRITUAL!” She was so indignant. In my head I said, “The fuck it isn’t.” As a woman, when you are raised to see your weight and beauty as your main worth and commodity, being thin is valuable; it was much more valuable than your mental or physical health—gaining weight becomes a catalyst for old wounds opening, the spiritual illnesses of self-loathing and non-existent self-worth. How do you grow spiritually when you hate yourself?

There were times in my life when I was too poor to afford to eat regularly. I often worked in restaurants, so I would be guaranteed one meal. Other times, I just starved myself because I thought I was too big, too loud, taking up too much space. My neurodivergent hyperactive self would just break into conversation without waiting for a pause (Interrupting is STILL something I’m working on!). I wanted to shrink myself and learn how to be quiet and small for real for real. I didn’t always want to say the thing, and then, like Cliff Clavin from Cheers, word diarrhea—"well, did you know that a vultures’ stomach acid is so strong with a pH of 1—that it can dissolve anthrax, botulism, and rabies bacteria, so they can safely eat rotting carcasses that would kill almost any other animal, essentially sanitizing the environment as they go…” Cue 15 minutes of watching someone zone out. Then at night, lying in bed, replaying the conversation where I was normal. Shrinking seemed right, so I would just try not to eat, and stay small.

Self-loathing is decidedly not spiritual. It is the antithesis of spiritual, especially when your entire job revolves around empowering people to their highest expression, to coaching them on how to do the work of radically and unconditionally accepting themselves, walking hand-in-hand with them on their spiritual journey. I have taken months and year-long breaks because the self-loathing is too rough, and it feels unethical to hold space for others when I am in such a deep state of depression and engaged in this personal work of self-acceptance and self-love. So, yeah, it’s spiritual work, people.

Dare I say it:

EVERYTHING IS SPIRITUAL WORK!!

(I apologize for screaming at you.)

Back to the journey, my ancestor stepped forward and said:

You are the answer to all the prayers and wishes of all your ancestors: May our children not be hungry. May they be fat and happy. You are the child who is no longer hungry. You have learned to eat and be nourished.

When we do ancestral healing, this is what we do. We dialogue with our ancestors. We reframe. We understand. We humanize. We integrate. We break patterns. We forgive. We allow their wounds to be our wisdom.

What prayer did you answer for your ancestors?

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A few years ago, my niece said to me, "We come from a long line of witches, right?" And I laughed. It depends on how you define witch. But yeah, we come from a long line of Bitches.

When I call in the ancestors before circle, I call in all the healers and mystics in my lineage. But I also come from a long line of storytelling artists and mystics, bawdy women with good heads on their shoulders, from cooks and musicians, teachers and writers. But the drunks are there too, the ones who acted badly. I have a great-grandmother who denied her own daughter because she cheated on her husband, and gave her daughter away, only to have her son bring the girl to the house as a date to a school dance. Fula, as they called her, looked exactly like her mother, a mirror for her sins. (You cannot make this shit up.) She still denied her and forbade her son from speaking to her. Later, all the children of my great-grandmother welcomed her into the family. Fula laughed a lot and came to every family function, but my great-grandmother never talked to her or acknowledged her existence. God, that is some awful behavior. But my great-grandmother played 9 instruments, and spoke five languages, and made people laugh all the time.

I have clients and students who say, “My ancestors were awful people. What do I do?” First of all, it isn’t just you. We all have ancestors who were awful people. Some in different ways, but that is when we do the work of looking at the legacy of awfulness in your family line. If you don’t know your family line or family stories, that is something else to look at. WHY? The legacy in your family is that they do not speak the stories. Maybe they even repeat patterns over and over because nothing is ever learned or grown from. How I work with my great-grandmother, who was lovely to some of her children, and awful to one, I say, “Thank you for letting me be able to see this and break the pattern of the bad mother. Thank you for allowing me to break the awfulness.” (Instead of awfulness, you can replace that with breaker of our family trauma, pain, abuse, addiction, victimhood, etc.) When we reframe our ancestors —putting them in their historical, trauma, and family context —we can find wisdom, even if it is learning from their sins. Sometimes the deep grief of lives not lived, or their actions, can move through us. We can cry for our family lineage. We can cry for their victims, for ourselves, if we were the victim or them as a victim and victimizer.** This ancestral work is about healing and releasing. We get to be the conduit for compassion, love, and grief if we feel the ancestral lineage hasn’t been compassionate or grieved enough. We get to acknowledge the awfulness of our ancestors, too.

But we transform grief into gratitude through this process. Not for having lost, but for them having lived at all. They brought you here, after all, they created people who created people who created you.

Our Ancestors —the good, the bad, and the ugly —have lessons for us because they were human. This is the medicina they bring forth—their humanness. And not that anyone wants my opinion on this, but this is the beauty and awe of the stories of Buddha and Jesus—their humanness existed, their flaws, their character defects and defaults, but still they sought to heal themselves, then others. They found a path of spirituality that helped them and passed it on. This is also the lessons of our ancestors—that they were human and had a story, which is now part of your DNA. (Epigenetics is a cool rabbit hole to go down)

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Beyond just dialogue with my ancestors, I also think about what it means to be a good ancestor.

How do we become an ancestor vs. just another people on the family tree who died?

Writer Layla Saad, whose podcast How to Become a Good Ancestor, prioritizes this concept, as is evidenced by her podcast title. Basically, she says we need to live and work in a way that intentionally creates a more just and liberated world for future generations. That’s the idea. We live in a way that thinks about the next generations, the earth, the future. We each have a role in the ongoing story of humanity. We focus more on making a positive impact, rather than on our personal achievement. And that doesn’t happen magically, it happens by us engaging in our own spiritual, mental, emotional and physical work, such as self-reflection and understanding one's own role in family systems. Being a good ancestor requires us to break patterns of suffering, not just in our personal lives, but the karmic and ancestral patterns we all fall into that keep our children in suffering and then suffering of our community, which means dismantling things like racism, sexism, ableism…other isms (In recovery, we say -ISM stand for I-Self-Me.) We take intentional action and live from a place of hope, rather than just hoping for the best.

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I create an altar for Día de los Muertos* in mid-October, when I begin to feel the ancestors pushing against me. I call them in. Ask for their help. It is not simply because I come from a culture that celebrates this holiday (though I do), but because I am a bereaved mother. And this American happy-happy culture does a lousy job of honoring the dead and grief.

Day of the Dead is one of those holidays that has grown more and more mainstream with non-Catholic, non-Latino people creating altars, painting their faces, hanging up decorated sugar skulls, and dancing into the night. That isn't happening because others want to become or appropriate another culture, but because we are all hungry to honor our dead. We want to celebrate our ancestors. We want to walk with death, rather than hide our grief and whisper to our dead in the still of the night. It is only in recent history that the dead were hidden away from us, or that we were protected from the dying, the dead, and grief. All cultures from Europe to Asia to Africa to the Americas honored the dead.

So Day of the Dead, I create a space for my ancestors and my predeceased ancestral daughter, hang a painting of her and me that I painted in the early days after her death, and another of my ancestors, the ones that whisper to me in my sessions. I put calaveras and bright colors all around the altar as well as food, water, flowers and candles. In my mother's native Panama, my family walks to the cemetery to have a meal with the dead. They decorate the graves and commune as a family.

Those weeks with my Día de los Muertos altar are not simply a time to grieve, but a time to celebrate life. When we honor our ancestors, we acknowledge the wisdom they have given to us in life and now in death.

It is easy to create an ofrenda, or altar. Place photos of your relatives and ancestors in the space that feels sacred. I often use the top of my bookshelf or an undisturbed space. My mother uses her kitchen windowsill, which I always love too. You can put a candle, offerings of food, or herbs. Place a skull or skeleton (if you love the morbidity of representing the dead) and flowers. It can be as simple or as elaborate as you want. And you don't have to do this only for the ancestors you feel closest to, but also for those whose lessons were deep and difficult. Do it for your peace. If you have no ancestors you want to honor, do it for an artist you admire (Frida, anyone?), or a musician who has passed over. The days of the dead are considered October 31, November 1, and November 2nd. On October 31, All Hallows Eve, it is said the souls of the children who have died come back through the altars to the angelitos. According to tradition, the gates of heaven are opened at midnight on October 31, and the spirits of children can rejoin their families for 24 hours. The spirits of adults can do the same on November 2. November 1 is All Saints Day, when the ascended ones, saints, martyrs, and the angels are honored.

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If you are looking for a guided way to honor the dead, join me on October 31st for Cacao Ceremony & Muertos journey. We will first partake in the sacred cacao, then move into a shamanic journey to connect with the dead—whether it is your passed-over parent or loved one, your grandparents, ancestors you never met, but want to connect with, or a famous artist, sacred figure, philosopher, thinker, or religious figure. Join me on Friday, October 31st for our circle.

Lots of bonuses with this one, including a how-to guide for your ofrenda, how to make a cup of cacao, how to bake pan muerto or sugar skulls, and of course, the healing work we do together in circle. Everything is recorded if you cannot attend live.

*You can read more about El Día de los Muertos at this History Channel link. Just a quick correction, though, we celebrate it in Panama and throughout Central America, so it is not only a Mexican holiday.

**In the Body Keeps Score by Bessel Van Der Kolk , he talks about how PTSD sufferers from the Vietnam War often recounted the trauma they inflicted on others as the trauma they could not heal, because there is no outlet for talking about the awful things they did that they were ashamed of. Just to get nerdy for a minute, the unique part of training for troops going to Vietnam was the way they trained soldiers to fire at object popping up. In previous wars, they trained more as target practice, but since researched showed that a majority of soldiers in WW2 and Korea just froze when confronted with an enemy, the military decided to train them to shoot at moving objects with no faces or human characteristics, so they would freeze less. In the end, there are men responding to movement with gunfire and casualties of civilians and children were so high.

I hope to see you at the circle. Until then, enjoy this playlist I pulled together for Día de los Muertos.

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Have you worked with me?

I just want to humbly thank you for being part of my small business. Healing work, spiritual circles, coaching services, retreats, online classes and in-person classes, healing circles, and tarot readings are very personal experiences. Most of my clients, students, and workshop participants come from word of mouth. People love to hear about an actual experience with a healer or tarot reader.

I am looking for testimonials around my work as a shamanic earth medicine practitioner, retreat leader, tarot reader, teacher, healer, and circle keeper. Just share about what you have gotten out of an in-person or online class with me, a private one-on-one session or a group healing event you attended. If you belong to my membership group, I’d also love to hear and share your feedback about my monthly readings, shamanic journeys and FB group.

Fill the form below and share your feedback with me. If you don’t mind sharing your photo to showcase with your testimonial, awesome! (send via email at angie@themoonandstone.com) Otherwise, I will just share your words. If you had a less-than-ideal experience, I’d love to hear that too. All feedback informs how I adjust and change classes and offerings in the future. Here is the information I would love to have:

1. Name: First Name and Last Name (But what you want to be referred to publicly)

2. Email

3. How have you worked with Angie?

4. What was your experience like?

5. Please share anything else you would like.

dia de los muertos

Honoring the Days of the Dead around these parts, and hoping you are feeling that sense of connectedness with your ancestors and passed over loved ones. If you are looking for a guided way to honor the dead, join me on November 1st for Cacao Ceremony & Muertos journey. We will first partake in the sacred cacao, then move into a shamanic journey to connect with the dead—whether it is your passed over parent or loved one, your grandparents, ancestors you never met, but want to connect with or a famous artist, sacred figure or philosopher, thinker or religious figure, join me on Friday for our circle.

Lots of bonuses with this one, including a how to guide for your ofrenda, how to make a cup of cacao, how to bake pan muerto or sugar skulls, and of course the healing work we do together in circle. Everything is recorded if you cannot attend live. Until then, enjoy this playlist I pulled together for Dia de los Muertos.

The Skull: history, iconography, ritual use, and ally

Long associated with death and rebirth, skulls, whether crystal or not, often evoke that deep fear within people, so much so they have become a staple of Halloween and horror movies. However, skulls have been one of the oldest symbols found ritual, religion, artwork, cultural celebrations, and iconography in human history.

In our not-so-distant past, death was part of human life. Humans were not shielded from death. People died at home, sometimes in the streets. Humans, of all ages and genders, saw war, accidents, disease, pandemics, and death. What is left of the human body, the bones, represents the impermanence of the human body. Even before we studied anatomy, dissected humans, or understood medicine, humans held bones as representative of death. They held skulls and bones. Humans understood that these parts of us were all that remains after death.

The Skull, or rather, the human head houses vision, hearing, speaking, and thoughts. It is what we look at when we talk and when we recognize a person—so it holds the seed of identity and spirit for many. Skulls are human-shaped with a mouth, eyes, and nose, but no longer house the Spirit or Soul of the human. The skull becomes an important symbol in depicting the cycle of creation as a whole: birth, death, mortality, and, at times, immortality. We see skulls represented in artwork, mysticism, religion, and spirituality.

The mystical and metaphysical symbolism intertwined with their very real structure brings in a feeling of grounding, the structure of life with the mysticism and mystery of death. Spiritually, we work with the skulls in altar work, ritual, symbolism, and meditation. I do think skulls are some of the most potent symbols one can work with. Shamanically, they are totally my jam.

Use of Skulls in Various Cultures

Skulls have always held a special place in mythologies, legends, and traditions across different ancient cultures. While the meanings varied, skulls carried powerful symbolism and were often considered sacred, sometimes even used as offerings to gods.

Aztecs

For the ancient Aztecs, skulls weren’t just about death—they were seen as something more positive. Yes, they were tied to death and facing the fear of it, but they also symbolized life and the promise of a new beginning. To the Aztecs, skulls represented regeneration and rebirth, emphasizing the natural cycle of life. It was all about humanity and the idea that new life emerges from death.

Celtic Culture

In Celtic traditions, skulls were also considered sacred and were often placed on altars as offerings. For them, the skull was linked to the soul and seen as a symbol of power. The openings for the eyes and mouth were thought to be holy, offering a pathway to wisdom and knowledge. Beyond being a “house for the soul,” skulls in Celtic lore were sometimes symbols of creation and transformation, representing the ever-turning cycle of life.

Ancient India

In Buddhism, skulls were closely connected to the concept of emptiness. The belief was that everything in the Universe, at its core, is neutral, and only loses that neutrality based on how we perceive it. Emptiness wasn’t negative—it was a key part of understanding the true nature of things.

In both Hinduism and Buddhism, skulls were also tied to Munda Mala and the sacred syllable, OM. Deities like Shiva and the Mahavidyas Goddesses often wore garlands of skulls, representing divine power. Skull jewelry symbolized the gods' greatness, showing that they were beyond fear, danger, and even death itself.

Christianity

In Christianity, skulls symbolize mortality. Saints in many religious artworks are often depicted holding skulls, representing wisdom and a higher understanding of life. This act symbolized letting go of earthly concerns and turning toward spirituality, placing trust in the Divine.

At the same time, the skull, being part of the human body, also represents the link between the spiritual and physical worlds, connecting life and death, the seen and the unseen.

Día de Muertos and Skulls in Latin American Culture

As a Latina, I have consistently grown up with ghost stories, skeletons, and the honoring of ancestors. My mother kept and still keeps a fancy-cut crystal glass with water for death, sometimes putting food next to it on a window sill for the dead who may visit our home.

Skulls have a significant role in Latin American culture, especially in the context of el Día de Muertos or the Day of the Dead.

Day of the Dead

Of course, there are pre-Hispanic origins of el Día de Muertos.  Aztecs and other Indigenous peoples in pre-Columbian Mexico celebrated death as a natural part of life. They believed that the dead were not gone, but rather that they had a relationship with the living. The Aztecs celebrated the death of their ancestors with a festival that lasted a month, honoring the goddess Mictēcacihuātl, the Queen of the Underworld. Mictēcacihuātl was known as the “lady of the dead.” She ruled the underworld, and watched over the bones of the dead, which the Aztecs believed were a source of life in the next world. Her grinning skull face is strongly associated with Dia de Muertos.

Spanish influence

When the Spanish arrived in Mexico, they brought Catholicism and forced many Indigenous people to convert. The holiday was moved to coincide with All Saints' Day and All Souls' Day, which are celebrated on November 1 and 2. But are these two celebrations the same?

Both are centered on remembering the dead, but they approach this remembrance in different ways. All Souls Day focuses on praying for “all the faithful departed,” while Día de los Muertos invites the spirits of loved ones back for an annual family reunion.

All Souls Day has been around for centuries. By the 9th century, monasteries were setting aside a day to pray for the dead, and it was a Benedictine abbot who first established November 2 as the official day to remember the departed. After the devastation of World War I, Pope Benedict XV extended the observance to the entire Catholic Church in 1915. On All Souls Day, people of faith remember those who have passed and pray for their peaceful journey into the afterlife with God.

Día de los Muertos, on the other hand, is not only about remembrance—it’s also a celebration of life. Families gather at gravesides, turning them into festive picnic spots where food, drinks, music, flowers, and fireworks are shared with the dead. It’s a joyful gathering that celebrates the memory of loved ones. Altars are set up in homes, adorned with flowers, photos, and offerings like food to welcome the spirits back and honor their presence.

Many offerings are sweet treats, like candy skulls, coffins, and sugar rolls called pan de muerto. The celebration also includes playful elements like toy skeletons and papel picado (colorful tissue paper cutouts of skulls and bones). These joyful touches bring a sense of sweetness and lightheartedness to the otherwise somber concept of death.

Whether through prayers on All Souls Day or the lively customs of Día de los Muertos, the past is brought into the present. Families, along with the broader faith community, gather at altars and gravesides to celebrate life in the midst of death, finding joy in sorrow. In these celebrations, memory becomes a living hope for eternal life.

Modern celebrations

Today, Día de los Muertos is celebrated in many ways, including building altars, dressing up, and sharing food. Every year, families and communities celebrate Día de los Muertos for three days. We think of this as a Mexican holiday, and yes, some of the largest, most elaborate celebrations are in Mexico. Still, El Día de Muertos is celebrated all throughout Latin American. In my mother’s hometown of La Chorrera in Panama, the procession came down in front of her home, as she lived across from the cemetery. According to Google, the states of Oaxaca and Michoacán have special traditions for the holiday. In Nejapa de Madero, Oaxaca, preparations begin a month before the celebration, including choosing stalks for altars, preparing food, and buying mezcal.   In cemeteries and homes, families gather to honor and remember their loved ones who have passed. Celebrations vary by region and cultural influences. For example, in Guatemala, people make kites to reach their ancestors, while in Bolivia, processions involve the actual skulls of ancestors.

Skulls, or calaveras, sit at the center of Day of the Dead festivities. It would not be el Día de Muertos without brightly colored skulls. Everything, brightly colored and light, shows skeletons, skulls, and representations of death, like Monarch Butterfly, the carrier of souls. We see skulls made from sugar paste, wood, paper maché, or carved bone. Sugar skulls are given as gifts to family and friends to honor and celebrate the lives of the deceased. The decorations on the skulls reflect the likes and desires of the deceased. They are placed on altars and on the gravesites, and then left in the rain to melt into the Earth, mirroring the decomposition of the body after death.

The Aztecs and other Meso-American civilizations believed in death as a continuation of life, and that the dead would return to visit during a month-long ritual. They decorated their temples with skulls, kept them as trophies, and used them in rituals to symbolize death and rebirth. After Colonization, the Catholic Church often incorporated the local customs and celebrations into Catholic existing holidays. El Día de Muertos began to be celebrated on the Holy Days of All Saints Day and all Souls Day, incorporating and honoring babies and children who have died (El Dia de los Angelitos),

To welcome them, families build altars, or ofrendas, in their honor. These altars often include yellow marigolds, candles, photos of the deceased, cut tissue-paper designs, as well as food and beverages offerings, though these can vary from culture to culture.

Skulls, or calaveras, are often used as decorations. Though these can be made of papier-mâché, clay, wood, metal, cut-out tissue paper, they are often made of sugar decorated with colored icing, flowers, or metallic colored foils.

Interesting sidenote:

After Mexico gained independence from Spain in 1821, the newfound freedom of the press led to the publication of many broadsides featuring skulls, or calaveras. These illustrations were a form of popular resistance by artists and writers. Lithographer José Guadalupe Posada's illustrations of calaveras found a wide audience in the new country. His most famous calavera was la Catrina, a female dandy portrayed as a fleshless skull with a wide-brimmed hat.

What a Skull Represents in Spiritual Work

Wisdom

The skull is the “home” of the mind. It symbolizes higher knowledge, truth, and ageless wisdom. Skulls or heads hold two or three chakra centers, depending on your perspective: the Crown Chakra, the Third Eye Chakra and the Throat Chakra (I do see it this way because of the ears and mouth.)

Skulls represent and emphasize the power of the rational mind, willpower, and mental agility. It represents the ability to transcend the limitations of the established systems of knowledge, penetrate deeper truths, and find higher meaning.

Bravery & Fearlessness

Skulls are old symbols of courage and strength. Associated with not simply valor and glory in war or battle, but they are associated with death for a cause as well as OVERCOMING death, which we will talk about more in a bit. Defeat the odds, overcome obstacles, limitless personal power, and the ability to deal with danger bravely and boldly is often seen in the symbolism of skull with warriors, fighters, ex-military and military folk.  

Although it has been linked with fear, the skull represents the ability to conquer fears and rise above them.

Death

To pretend skulls symbolism is not about death would be to completely miss the mean of Skull. Everything in life moves in cycles. Endings inevitably occur as a part of that process. While they represent finite things, skulls also symbolize the start of the new cycle and the birth of new life as well as the end of one cycle and the beginning of another.

A skull reminds us that everything in life is transient and impermanent. The only thing that does not change is the knowledge that everything changes. Skulls urge us to see the beauty of every day, or as the Mexican iconography of Skull in El Dia de los Muertos reminds us, to laugh in the face of death. Skulls represent presence and gratitude, inspiring us to live a well-examined life with purpose and meaning.

Shamanic Uses of Skulls

Skulls have been used in shamanic work in many ways, (literally countless) but including some here that are interesting:

• Ritual implements: In Hindu Tantra and Tibetan Buddhist Tantra, a skull cup called a kapala is used as a ritual bowl. In Tibetan Buddhism, kapalas are often decorated with jewels and precious metals.

• Spiritual adornment: A shamanic practitioner in Bali made a necklace from five individually carved skulls made from water buffalo horn.

• Symbolism: Skulls can symbolize death, evil, fear, and mortality, but they can also represent protection, power, and gratitude toward life.

• Prehistoric Europe: Shamans in prehistoric Europe packed skulls with clay and burnt brains.

• Mesolithic shamanism: Mesolithic shamans used red deer skulls with antlers during rituals.

• Lakota culture: In Lakota culture, the buffalo skull is a symbol of self-sacrifice and is present in all sacred rituals.

• Tibetan Buddhism: In Tibetan Buddhism, skulls are reminders of impermanence that help remove attachment to self and one's body.

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 Whew! If you made it this far through my Skullie research, congratulations! You deserve a little sugar skull as a reward. So, as you know, I love the Tarot and often will create Tarot Layouts with symbols I find resonate or for issues I am facing, and so I took the Skull and asked it—how can you help Tarot readers?

And I held my own Crystal Skull asking the questions. Immediately, my eyes went to that midway gaze between focus and unfocus and I could see the blackness of the eye sockets, the nose, the mouth and the ears as places to tap into. Not our eyes, but what is left is the eyes of our eyes, the nose of our nose, the ears of our ears, and the voice of our voice…the spiritual, wise parts of us that exist before consciousness and will exist after the body dies. And so I present The Skull Layout

blessed samhain!

Samhain (pronounced SOW-en, meaning Summer’s End in Gaelic), the third and final harvest festival, marks the beginning of the dark season for Wiccans and Pagans. Considered the most important day on the Wheel of the Year’s calendar, Samhain falls on October 31st to November 1st. It is the start of Winter in the Witches year. Many consider this New Year.

Agrarian communities clear their fields before Samhain, as lore warns that food harvested after Samhain somehow spoils and can only be left for night spirits, faeries, and the wandering dead. The community prepares for the long winter by drying the medicinal and magical herbs, canning, and preserving fruits and vegetables. Root vegetables are harvested and stored in the cellars for the long winter ahead. This is also traditionally the time when farmers butcher the animals for winter, drying and storing the meat to survive through the long winter. The meat salted and kept, and the bones thrown to the fire as an offering to the Gods and as a security for good fortune. (Bonfire= bone + fire)

In this way, the Horned God, an aged and matured stag, gives his life again so the people can survive the winter. The God is mourned over the three harvests—first as the Grain God, then as God of Harvest, then the Horned God.  The Goddess grieves and as she does, she transforms into the old, wise, and wizen crone. The Goddess, worshipped through the year in her three aspects, never dies, just as the Earth never dies. Travels to the underworld, as in the stories of the Sumerian goddess Inanna, Demeter/Persephone, Mabon and more tell us about the way we conquer death and the proximity of our loved ones.

So many cultures celebrate the dead at this time with Halloween (a secular holiday that has borrowed Samhain’s revelry), Día de los Muertos, All Soul’s Day, Feast of the Dead…this is the most holy of days. Though each sabbat honors the cycles of life and death, Samhain formally honors the Dead.  The veil between the living and the dead thins during this time—almost all can sense the connection to the ancestors, spirits, and faeries. When the animals are slaughtered at Samhain, farmers also decide which animals live—fed and housed during the long winter months. This is a big decision and commitment for farmers which often sacrifice food from their family for the keeping of their animals.

There is revelry and celebration at Samhain--magick, divination and spirit work performed at this time. But the Spirits and Fae are not always seen as allies, they are trickster, mischievous creatures right now. Unlike Beltane, people are not looking to spend all night outside. The night holds mystery and fear. So, offerings—food and drink—are left outside the doors for the Spirits and Fae. Feeding the dead remains an important part of the rituals around the world honoring the ancestors. These offerings ensured good fortune on the animals in the barn and the crops for the next year.

Because of the magical connection of this time, divination is extremely important part of this time—tarot, scrying, astrological year readings, runes, tea leaf readings, mediumship, and bone readings, where people’s names were written on bones or rocks and thrown into the fire. The next day, the bone or rock was “read” to tell the fortune of the person. Covens and families hold silent dinners where the dead are invited to share a meal. A place setting and plate of food is set in honor of the dead, and all stay silent, waiting for messages from the dead.

At Samhain, you are asked to connect with the Ancestors and your relationship with grief and death. Honor the ancestors and they can assist you on your path. Samhain is a magical time, so you are asked to take a divination method to connect to those who have passed over and the ancestors. Use whichever is your preferred way to connect to Spirit, and ask questions about the new year, about your spiritual journey and what is next for you.

I have created a Tarot Layout to connect with your ancestors and find out more about your new year.

This Samhain, I recorded a different kind of podcast, which is a history of Samhain and mostly, the modern Halloween…where does it come from and where are its roots in the old ways. You can listen on Spotify, Apple Podcasts, Google Podcasts, Pocket Casts, Overcast, Radio Public, or wherever you listen to podcasts.

October's Tarot Card, Earth Medicine + Sky Medicine

It's Eclipse season and the last of the two year cycle of Taurus-Scorpio Eclipses.

In this episode, Angie talks about the astrology of the month, pulls a Tarot card archetype for October (the Hermit), and the Earth Medicine allies—Plant Medicine of Mugwort and Damiana; Stone Medicine: Charoite, Moonstone + Hematite as well as work with the medicine of our Spirit Guide the Valkyrie and the Animal Guide of Phoenix

You can listen to this latest episode of Centered on Spotify (https://spotifyanchor-web.app.link/e/VXWTngQezDb) or wherever you listen to podcasts (Amazon, I Heart Radio, Apple Music, Pocketcasts, etc) or right on my website. Or just check out my blog.

Remember these earth medicine guides can be tools for this month, and help you do your thang! A medicine bundle is for sale in my shop, as always.

You can find October's Medicine Bundle here: https://themoonandstone.com/.../oct-2023-earth-medicine...

Remember I do collective Full Moon + New Moon readings for my membership group as well as a Guided Shamanic Journey with the animal medicine of the month. We also meet each Friday for circle, and you get free bonus of Q&As with me. Check out more information here:

https://themoonandstone.com/monthly-memberships

Blessed Autumn Equinox!

Blessed Autumn Equinox!

Autumn Equinox or Mabon comes any time between September 21-23. As one of the lesser Sabbats on the Wheel of the year, it has a more modern approach from witches and pagans, but do not be mistaken--this time of the year has always been celebrated as the Second Harvest on the Wheel of the Year. First Harvest is August 1 when we celebrate Lammas or Lughnasadh honoring the harvest of the delicate grains, including wheat, corn, and others. Second Harvest celebrates the more abundance harvest of again corn, root vegetables, squashes, gourds and pumpkins, fall fruit including apples, pears, grapes, plums and others, and other abundant crops that last in root cellars through the winter. Third Harvest festival is Samhain, celebrated Oct. 31st, when the fields are basically done, and animals are harvested for winter.

Just for reference, the Wheel of the Year is a way on understanding what are called the Solar Festivals, or the eight points on the year that are celebrated in connection to agrarian festivals throughout the world.

Mabon is considered a Masculine sabbat (like Lughnasadha). Key concepts here are gratitude, Balance, Equality, Equity and Equanimity, Abundance, Protection, Prosperity, Self-confidence, and Harmony. If you are interested in learning more, check out my latest podcast on Centered (available wherever you get podcasts) where I talk about Autumn Equinox, the Pagan understandings of the Second Harvest (I also do a deep dive into the history of the word "pagan" and then how witches started Wicca and compiled the Wheel of the Year, including how they were named, then I talk about Mabon, the correspondences for altars and grids, and then spiritual work and insights for this time. I also share journal prompts and a personal gratitude reset ritual from her upcoming book + oracle card deck called Cycles.

Listen to my podcast about the history, lore, and rituals of Mabon (and literally so much more) right here:

I also created a Tarot Layout for Autumn Equinox, so you can work with the energies in your own practice.

I also wanted to include some pictures from my cacao ceremony and healing circle, including my altar, the distance healing grid, some candles I created and more.

Blessed May!

Happy May! Here is the Tarot, Earth and Sky Reading for May with some significant lunations:

The Card of the Month is the Three of Wands and we are working with the Medicine of Arnica, Smoky Quartz, Carnelian and Green Aventurine with the specific beautiful energy of the beloved Condor. You can purchase a medicine bundle of May’s medicine in my shop.

May 1st is also Beltane, or May Day, the energy of fertility, sex, creativity and joy comes through loud and clear and we honor our own fertility and flirty natures. I recorded a podcast with all the history and lore of Beltane as well as a reading.

Tarot + Earth Medicine Reading for March

Blessed March, friends! They say March roars in like a lion but leaves as a lamb. But this March is roaring in with so much astrological shifting, we may want to roar, cry, mew, dance the Macarena, and hide under a blanket with a computer to take over the world.

This is the month we have all been waiting for, or at least, that is what we were told in the beginning of the year by astrologers. All these retrogrades, they said, just wait until March when everything shifts. I was in my live membership group circle and someone mentioned the crazy astrology in March, and I had totally forgotten. I was so caught up in what I thought would be a mild February. It was anything but for me. I was definitely getting ready for March.

So, if you have felt like me and are saying to yourself, “What gives? I thought this would be the calm time of the year.” You have laid the foundation, friend, to shift, change, adapt and let yourself get taken by the inevitable transformations of March’s astrology and energy.

Of course, I discuss this all in the Tarot + Earth Medicine Reading for March in my latest podcast. Click to listen here or at my Anchor site. Or you know Spotify, ApplePodcasts, etc…whereever you get pods, you can get mine.

+ + + + +

If you like these readings for the month and want to dive deeper with me, I have my Moon + Stone Healing Memberships. I do readings for the group on the Full Moon and the New Moon and provide a monthly shamanic journey to all members. We circle up for Coffee on Fridays and talk, pull cards, explore topics. There are a few price points for everyone and for one tier, I do a personal reading.

I just wanted to share that, since so many of you ask for how to work with me, or learn from me, I also have a place where you can schedule distant sessions with me.

Schedule with Angie

And one more thing, I am starting a monthly Live Q&A, which will be very similar to my office hours at Hibiscus Moon Crystal Academy. You can sign up here. The last Wednesday of the Month. More about that coming!

ancestors

dear future ancestors,

As October draws to a close and we welcome in Samhain, All Souls and All Saints Day, I acknowledge the thinness of the veil. I hear the whispering in my ear of the ancestors. 

Mi amor, be strong. 
We are always here. 
Honor yourself when you honor us.

I create an altar for Día de los Muertos* in mid-October, when I begin to feel the ancestors pushing against me. I call them in. Ask for their help. It is not simply because I come from a culture that celebrates this holiday (though I do), but because I am a bereaved mother. And this American happy-happy culture does a lousy job of honoring the dead and grief.  

Day of the Dead is one of those holidays that has grown more and more mainstream with non-Catholic, non-Latino people creating altars, painting their faces, hanging up decorated sugar skellies, and dancing into the night.  That isn't happening because others want to become or appropriate another culture, but because we are all hungry to honor our dead. We want to celebrate our ancestors. We want to walk with death, rather than hide our grief and whisper to our dead in the still of the night. It is only in recent history that the dead were hid away from us, or that we were protected from the dying, the dead, and grief. All cultures from Europe to Asia to Africa and the Americans, cultures honored the dead.

My niece said to me a few years ago, "We come from a long line of witches, right?" And I laughed. It depends on how you define witch. When I call in the ancestors before circle, I call in all the healers and mystics in my lineage. But I also come from a long line of storytelling artists and mystics, bawdy women with good heads on their shoulders, from cooks and musicians, teachers and writers. But the drunks are there too, the ones that acted badly at that party once. They are the same. Because the ancestors were human. 

This is the medicina they bring forth—their humanness. And not that anyone wants my opinion on this, but this is the beauty and awe of the stories of Buddha and Jesus—their humanness existed, their flaws, their character defects and defaults, but still they sought to heal themselves then others. They found a path of spirituality that helped them and passed it on. This is also the lessons of our ancestors—that they were human and had a story, which is now part of your DNA. (Epigenetics is a really cool rabbit hole to go down)

Día de los Muertos gives me a time to honor all the ancestors as well as my daughter. I love to collect the stories of my family. The ones that make you go, “What the…oh my goddess.” I love to know their names, see their faces, try to imagine their lives and then think of the lesson they learned and want to pass on, or listen for them to tell me.

A few years ago, Vanessa Codorniu  held an ancestors journey at Alta View Wellness Center. I journeyed to Central America, where my family is from, and saw them all there. My mother’s Abuelita Isabel with the curly hair and my ancestors with Mayan noses and headdresses and painted skin.  Sitting in front of all of them, Vanessa asked us to talk to them. And so I did. I remember asking about my health and my weight and why I haven’t been able to lose weight. And my ancestor stepped forward and said:

You are the wishes of all your ancestors. 
Your body is revered by us because you are the child that is not hungry. 

When we do ancestral healing, this is what we do. We dialogue with our ancestors. We reframe. We understand. We humanize. We integrate. We break patterns. We forgive. We allow their wounds to be our wisdom.

So Day of the Dead, I create a space for my ancestors and my predeceased ancestral daughter, hang a painting of her and me that I painted in the early days after her death and another of my ancestors, the ones that whisper to me in my sessions. I put calaveras and bright colors all around the altar as well as food, water, flowers and candles. In my mother's native Panama, my family walks to the cemetery to have a meal with the dead. They decorate the graves and commune as a family. Those weeks with my Día de los Muertos altar is not simply a time to grieve, but a time to celebrate life. When we honor our ancestors, we acknowledge the wisdom they have given to us in life and now in death. 

But my ancestors were awful people. What do I do?

You can say, “Thank you for letting me be the breaker of awfulness.” (Instead of awfulness, you can replace that with breaker of our family trauma, pain, abuse, addiction, etc.) When we reframe our ancestors, put them in their historical, trauma, and family context, we can find wisdom, even if it is learning from their sins. Sometimes the deep grief of lives not lived, or their actions can move through us. We can cry for our family lineage. We can cry for their victims, for ourselves, if we were the victim or them as a victim and victimizer.** This ancestral work is about healing and releasing. We are fully in Scorpio season, and it wants to move through us. We get to be the conduit for compassion, love, grief, release and rebirth. And yes, we get to acknowledge the awfulness of our ancestors too. You can grieve that there was no wisdom to be passed to you.

We can  transform grief to gratitude through this process. Not for having lost, but for them having lived at all.


*You can read more about El Día de los Muertos at this History Channel link. Just a quick correction, though, we celebrate it in Panama and throughout Central America, so it is not only a Mexican holiday.
** In the Body Keeps Score by Bessel Van Der Kolk , he talks about how PTSD sufferers from the Vietnam War often recounted the trauma they inflicted on others as the trauma they could not heal, because there is no outlet for talking about the awful things they did during war. I could go on a rant on why this is, but suffice to say, when we train people to dehumanize their enemy, we set them up for massive trauma.
PPS. I have some great things coming up and you can check them out here

PPS.  you can listen to my podcast with the Tarot and Earth Medicine of the month right here at Anchor or on Spotify.

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June's Tarot + Earth Medicine Allies

It’s Angelica Yingst with you June 2022 Tarot + Earth Medicine reading. Maybe I am early this month with our reading because I am ready to get out of the shitshow that was May—shitshow might be too strong, but the eclipses of May brought to light some darkness, revealing true motives, bringing up old wounds. I have some good news about June…it is not May!

We move into June in Gemini, which is not only my rising sign, but the sign that embraces curiosity, extroversion, and change. And I for one am here for it. Gemini craves communication, stimulation, and adventure, while we are still in Mercury Retrograde, you might find some of this difficult, but you might also find yourself wanting to express yourself through writing to better communicate a highly important message. Gemini is social, while the new moon is not. You can scratch both itches by sending a lovely text, email, DM, to someone you like and don’t want to tell off—start from grace and kindness….

Listen to the episode for more…

Meditation from my Altar

This week, I am working with self-care and self-love. I mean, let’s be honest, I am always working on self-care and self-love. But this week, I began writing a guide for our students at HMCA on Self-Care, and I went back through my writing on self-care, which inevitably took me to writing on self-love.

I don’t know who needs to hear this today, but it wasn’t that long ago that I realized what self-love meant. I mean, I'd give lip service to it in my 20s and 30s, but it wasn’t until my 40s was when I really started to understand what self-love looks like, feels like, sounds like and acts like.

What I learned is that it has to be self-generated. That seems like a no-brainer, but it hadn’t always been that way or me. I felt love for myself only if someone told me they loved me. I lived compliment to compliment, going back to my default self-loathing setting if I sensed rejection.

But true self-love doesn't care if you are rejected or criticized, self-love knows who you are. It doesn’t care if you drank 8 glasses of water, or ate a gallon of ice cream. Self-love doesn’t judge. Self-love doesn’t care if you grow hair where society says you shouldn’t or don’t grow hair where you should. Self-love isn’t about a number on a scale or on a calendar.

Self-love is an action phrase. It is healthy boundaries. It's not accepting unacceptable behavior. It is early bedtimes. It's walking away when you aren't loved in the way you love yourself. Self-love is learning to mother yourself and care for yourself even when no one is around. Self-love illuminates all darkness and skeletons and shadow shit, because self-love cannot exist with denial, lies or secrets. Self-love means you love you unconditionally, meaning without conditions.

When we decide to embark on the journey of self-love and radical self-acceptance, it means we become overly, abundantly, and radically accepting of every parts of ourselves. I no longer just love me if I do some external measure of “goodness” perfectly today. I love the imperfect me. Because, honestly, I am 100% perfect at being Angie.

It's the hardest relationship i have ever been in--toxic and abusive at times. But I'm totally committed now. I'm in for the long haul.

understanding the medicine

When we see an animal die before us, what are we supposed to interpret and understand from that medicine?

On the way to our last circle, one of my students hit a deer. She was devastated. The deer most certainly will die, or already had died. She asked me, “What does this mean?” As a circle keeper and an earth medicine walker, I found myself stumbling over my words. Why does this happen to us who walk an earth medicine path? Others chimed in with their thoughts—the deer knew you could hold space for its transition; it was destined to die; better you than someone else.

A few years ago, after a circle, I was driving home. I live in the boonies, as we say, out in the sticks, where I worry about hitting deer. Pennsylvania ranks as the second most deer collisions in the country. So, I drive slowly, cautiously through the fields, and frequently stop for all kinds of wildlife. But I was still in the city, headed home, and bam, a deer ran into my car. It hit my front quarter panel. I pulled over and the deer laid on the side of the road, panting, clearly injured. I called the police and sent Reiki. I envisioned the Reiki energy repairing the deer’s legs and head, and strengthening it. I did this Reiki for almost 15 minutes, and the deer stood up, steady and whole, then ran right out into the street to get demolished and killed by a massive truck.

The truck tore the deer apart. I shook and cried as well.

What does this mean? Is it still medicine for us if we see our medicine dead on the side of the road? And how do we interpret it?

As I meditated on the death of the deer, I could see this interplay between the deer’s medicine and the encroachment of humanity. The medicine of deer resides in its deep vulnerability. When deer interact with humanness and urban environments, we begin to see just how vulnerable these magnificent creatures are.  Humans have disrupted the balance of the predator and the prey. Our ancestors decimated the predators—wolves, mountain lion population, the bears—who would have hunted the sick and weak, keeping populations down. Massive deforestation also affects deer populations. Whitetail deer flourish in edge environments, right where the forest meets the suburbs. Streets and cars encroach on the delicate ecosystems. And hunting is down around the country with the ease of shopping for meat in the supermarket.

So, deer medicine is not only a medicine about the individual deer’s vulnerability to predators but the species. Deer, particularly those with antlers, have a strong connection to Spirit. Their antlers are said to reach high to our guides and angels as antennae for messages. Deer connects with the subtle energy system and has heightened senses from hearing to vision to smell. They are always sensing the disruption in the force.

I could not help thinking as my student told me about the deer and her accident that this was part of the critical message for her. Knowing that she is going through a beautiful spiritual opening, deer medicine can come in this way to remind us of our vulnerability during our spiritual opening. When we experience all this light and love that begins to channel through us from Spirit, we live in a bubble of good vibes. When I started opening, I just was always blissed out and only able to tolerate other lightworkers. When we take all this gentle light and vulnerability into the real world, our first encounters with the sickness of our society, the toxicity and negativity of people, the harshness of the news and the suffering of others, we experience this world just like the deer, hit out of nowhere by real life. This modern world is cruel to the vulnerable. Deer medicine embodies vulnerability, quiet, and gentleness. Nothing is more profoundly indicative of the imbalance then when nature interacts with urban life. Where we see how pollution hurts wildlife, or cars kill deer. 

This grounded, counter energy to very high vibrational work is part of the medicine lightworkers need to carry as much as the light message of our power animals.  When you open in profound ways, you are, of course, more susceptible to those deep wells of grief and compassion. But it goes deeper. There is nothing natural about carrying vulnerability or being an empath in a narcissistic world. We also have to experience and learn about the shadow medicine of our animals. Shamanic work is not always easy or light or fun. It is mostly about challenging ourselves to go beyond the surface, to experience the more profound message, to become stewards of the Earth, spokespeople for the Mother. When all of this starts, we want to live in that amazing Other World of Spirit. When we practice earth medicine, we become intrinsically tied to Mother Earth and Grandmother Moon, and their incredible cycles. Life and death, happiness and grief, masculine and feminine—this delicate balance becomes second sight to us We can see it without trying. Impermanence and suffering of life and of the human condition is part of our medicine and the spiritual experience. We must hold space for both light and darkness, birth and death. As we begin our opening, this can be a harsh reality.

If this happens to you, or you are driving and notice an animal sacred to you, dead on the side of the road, my suggestion is to begin asking what is the medicine for you—both in the animal’s living experience (how does it live, love, eat, hunt, raise its young, etc), then as your medicine interacts with the brutality of this world. 

The prayer stick I created for the Vulture I harvested in 2016.

We can also show reverence for the medicine of that animal by creating a prayer stick. This is a way of honoring your deer and helping its Spirit make its way upward. You take a stick. I suggest about a foot to a foot and a half long. I would walk in an area where the animal was killed, or an area sacred to you. Do not take a stick off of a living tree. Forage on the earth for it. Remember to sing and leave an offering for found objects. Tobacco is traditional, but lavender, a piece of hair or other offering is proper. Hold the stick, and commune with it. Talk to it.  Take all the bark off of it. Bark represents the ego, and we take the bark off to humble ourselves before Great Spirit. Sanding the stick, and working with it in some way is important to connect your energy to the tree energy. You can decorate it with red leather or red fabric, crystals, feathers or other offerings. You can paint it with colors, or symbols. Attach leather or yarn to float in the wind. Feathers are traditional because they carry the prayers to heaven, also the soul of the deer or animal hurt.  Take some red flannel and make a little offering or prayer tie to Spirit (tobacco or sage is traditional) and tie it to the Stick. Some traditions use a Y shaped stick. Then place it in the earth. This grounds your prayer and gives it a solid foundation. Also it connects Mother Earth and Father Sky. If you want, you can place it where the deer was hit, or you can place it in a sacred place in your yard. Sing a song to offer its soul to heaven/Great Spirit. I did this for the Vulture I harvested last year, and it felt important and honoring of the medicine and nature.

If you are able and feel up to it, take the hair or an item from the animal that was killed (always remembering that if it stinks, it will always stink. If it has bugs, your house will have bugs, so only newly killed animals can be harvested, but that is another post) and use it in ceremony. As medicine keepers, we need to honor the medicine and the allies and giving them a good death is part of this process. You can use that medicine you harvested on your altar or in a medicine bundle.

One thing I know is that none of us aim for the deer or squirrel or bird, so release guilt. Guilt is the illusion of control (if I did something different, it would have changed the outcome). Just be with the profound grief. That is enough suffering. Create a ritual of honoring the medicine of the deer. Sit in the discomfort of your humanness and the ways in which we can mitigate the harshness of our living on the earth. Allow the tears their flow. Fall into ritual and ceremony. 

Remember anything, all of our human experience, can become our medicine. To ignore the death, suffering, and violence inherent in our animal medicine is to ignore the full power of its medicine. May you walk gently on the Earth, friends. 
 

altar creation spread

If you didn't know, one of my passions is altar making. I have an altar 100% of the time on my bookcase in my meditation room. On one side, i always have a crystal grid going, just to raise the vibration of the room and my soul work. On the other side (because the bookcase is long and thin), I place a statue of a goddess or angel, or a picture, or a statue or fetish of the animal medicine I'm working with. Then more crystals, ones that work with the crystal grid or medicine wheel I have on the other side. I change it out depending on the holy day or sabbat, my soul work or journey work, shadow issues that arise, messages I am getting from Spirit, Animal Medicine, health or family crisis...whenever I am facing a new challenge, passion or phase in my life, I look to the altar first. 

I have been facing so many different exciting changes and circumstances. My health journey has been challenging this year. My work life has expanded with hibiscus moon and then my client base in harrisburg is always expanding and changing. My soul work has been on a nice even keel, and then I went to SouLodge Earth Medicine Gathering and uncovered many layers of what I need to do. Where do I even start with all this?

Well, that was my question. Where to start? Where does Spirit want me to start with all that information? Being an intuitive isn't always so clear cut. I get tons of messages. Right now, my dreaming is through the roof (Last night, i dreamed an incredible dream, and then when it was done, I decided to have that dream again, and then reworked it into a new dream with a new ending. Talk about lucid dreaming on steroids!) And sometimes I get that analysis paralysis, or rather information overload!

Because of all this soul work, I have rededicated myself to morning journaling and daily tarot pulls. AND WOWEE! it is awesome. What is awesome is finding a new passion for something I do so often for other people. When you pull tarot for clients, you often don't pull for yourself. Part of it is that i easily dismiss my messages--yeah, yeah, I need to stop being so hard on myself. Okay. Scoop up the cards, and immediately forget the message. So, journaling keeps you accountable, and I decided to play and explore some new decks beyond my beloved Rider-Waite, specifically the Chrysalis deck by Toney Brooks and Holly Sierra as well as Motherpeace by Karen Vogel and Vicki Noble. I've been using the BOOK! (I always joke with my students about getting OFF BOOK! and now I am back ON BOOK [and incidentally loving being on book. I even went on Rachel Pollack's book with the Rider Waite just to keep it going.]) 

All of this is to say, this morning, I tweaked a spread I do for myself for creating altars when I have a short attention span and cannot figure out what to focus on. It incorporates Oracle decks with Tarot; in fact, it incorporated four additional oracle decks--Visions Crystal Oracle, my own oracle deck called Cycles, of which there is only one deck and it is all about ritual, The Wild Unknown Animal Spirit deck and the Ascended Master deck by Doreen Virtue. Then I used the Chrysalis Tarot deck for my main work, which has guides in and of itself. (Such a fantastic deck. I was at first obsessed with the pips, but now, I cannot get enough of the Majors. Ariadne is stalking me, I swear. And Kali for that matter.)

Anyway, here is the spread as I pulled it:

So much of what this reading said to me was that it was time to allow transformation to happen. The shadow work here is around letting go, surrender and joy. I often struggle with joy. Joy is a bugger for me. So, this work with snake centers around this shedding of control and desire to figure it all out. The ritual card here is one I created called Enso, Imperfection. I used to have a fairly steady and daily enso painting practice. I don't paint ensos anymore--life got complicated with my adventurous two year old. But I decided to paint a rock to remind me of this for my altar, using this enso ritual as a jumping off point to explore an imperfect creative practice to funnel some energy.

Here is the altar and grid that arose from this spread:

You also can play with this spread, as I have compiled a little easy Tarot Layout for you to incorporate into your practice. In fact, I created a few of these for Pinterest, since I use SO MANY pinterest layouts these days, having not so recently discovered that they exist. Enjoy and share, if you can. It is great to have a Tarot community to bounce ideas off of. LOVE to YOU!