Here's another round of Q&A for September!
Welcome back to our monthly advice column! We've got another ten questions to get through, so let's hop right on in.
Remember: if you have any questions, all you have to do is check out this Google Form right here and fill it out with your question!
Now for all this good conversation!
How Do I Reach the Real Jesus?
"Maybe it's the barriers I've put between myself and God just due to religious trauma or maybe I've been running into the Evangelical egregore that I've seen you speak of or maybe it's both. I'm just left wondering how to contact the true Christian God or the real Jesus. If you have any advice for me, I will gladly accept it." —Anonymous
Hey, there!
This is a great question. After all, if there are things that are willing to pretend to be Jesus out there in the spirit world, how can we ever hope to find the right Jesus? Or the right God, given how many different ideas of God everyone has? Before we think about contacting this God, therefore, we need to discover who He even is (as much as any human reasonably can).
Well, there are two ways to go about this, and it's not that either are optional, it's just that you have to figure out which one you want to start with. I will warn you up front: neither of them are necessarily fun or easy (though I will say one is more fun than the other). Neither will either of these things be at all quick or something you can accomplish in a weekend.
The first is perhaps the most straightforward of the two: education. You'll want to start learning to see God for who He is, as He's portrayed in religious texts across time, as well as learning to see how human minds have interpreted and understood this God through the screens of their own interpretations, hopes, cultural customs, and more. This means you gotta spend some time in the weeds, reading not only the Bible front to back (because most folks don't, lemme tell ya), but also reading relevant scholarship and commentary that puts all of this ancient material in its proper context. It requires you to be curious about Divinity, enough to be hungry for that knowledge, and it also requires you to unpack your assumptions about God as you go. Whatever images you have of Him, good scholarship should help you at least begin to question them and learn to hold seriously conflicting things in tension with each other. (For example: God is all loving, and yet so many times He has been the Decider and Cause of great calamity.)
The second thing takes just as long as all this study, yet is half as clear cut. Maybe even a quarter as clear cut. Maybe even not clear cut at all. That thing is mysticism. At its core, mysticism is more than just faith or study or worship; it is the direct experience of the Divine. And it shows us, through meditation, quiet, prayer, and seeking from deep within our soul, that all the images, symbols, etc. we attach to God can be both helpful tools for relating to this God and terrible distractions that blind us to the full truth of Him. As God is infinite and ineffable, there's no possible way for a human mind to ever fully see every aspect of God, but the point is to try anyway to brush up against a concept of Divinity that is outside these silly human ideas we attach to this ineffable Being. There are plenty good books on this, like John R. Marby's Growing into God and Carl McColman's The Big Book of Christian Mysticism.
However, these two things take so long that of course you'll want to try and reach this God beforehand. By all means, try. Ask for the one true God, be it in meditation or everyday life, and pray without expectation of a response at first. The more you learn, the more you'll be able to not only identify when you a response, but what it feels like. Your intuition will tell you if the thing answering you is frightening in a "stranger in your house" way or frightening in a "I'm before the ultimate Source" way, and it'll get sharper and sharper as time goes on.
I hope this helps!
How Can Trans Identity and Christianity Fit Together?
"How can a transgender individual integrate their gender identity into Christian witchcraft in a way that honors both their authentic self and their spiritual beliefs, especially when navigating religious teachings that may conflict with their experience of gender?" —Kai
Hey, Kai!
So, funny story: the bible says absolutely nothing for or against being trans. That's because people just didn't really do that back then (for obvious reasons, like not having the technology to do so, and also just not conceiving of gender and sexuality the same way we do today). However, there were many "outside the norm" folks who had their own special places and considerations in society and had to have a different set of rules to live the best lives in society (such as eunuchs, barren women, etc.). Jesus even talks about eunuchs who were both born and made so (Matthew 19:12):
For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.
Jesus seems pretty inclusive about it. And speaking of Jesus, there's some really interesting lore you should know about His side wound from the middle ages: many saw it as not just a place Jesus's dead body got poked to confirm His deadness, but also a way in which He became more "female" so that the women who lived as Christians could also see themselves in Him. They quite literally saw that as a vagina. Dr. Maeve K. Doyle has an interesting post about it, in which he says:
The image of the side wound, like Catherine’s vision, grants feminine bodily attributes to Christ, destabilizing assumptions about his gender. In mystical images and texts, Christ’s capacity to transcend the gender binary, like his capacity to transcend the binary of life and death, underscores his divinity. Christ is not the only figure within medieval culture to transgress the gender binary. Medieval literature—religious and secular alike—is replete with transgender figures, from saints like Marinos the Monk and, perhaps, Joan of Arc, to the fictional protagonists of the thirteenth-century romances Silence and Yde et Olive.
So honestly, one great way to integrate one's trans identity into Christian witchcraft, or Christianity in general, is to understand that God Himself, and His Son, are not seen as strictly male. It's a lie of the modern age that God is a straight white man, that Jesus is a straight white man. In reality, God is genderless and has reflected this aspect of Himself in countless pieces of His creation: in the Male and Female, and in the many creatures, from animals to people, who are born off that gender binary altogether (think of the intersex snails, or the clownfish that, when a female in a flock dies, can have one of the males transition to female). Jesus Himself is one in which all people need to draw close to, and who has been considered maternal and nourishing vis a vis that side wound as much as paternal and powerful. There is room for all expression of self in this world; there is room for understanding that the vessel of our flesh does not define our immortal souls in any way.
In short: by authentically living as one was truly created, not as how society thinks they should have been created, one also authentically accepts Christ and His Father and the Holy Spirit, too.
What Does a Christian Witch's Day Look Like?
"What is a typical day like for a Christian Witch? I eagerly read your book, and now I'm trying to figure out a daily routine that sufficiently honors God, the saints, and the angels and shows them gratitude so that my practice does not become solely petitions to them. Can you give me some examples of daily actions you take to consecrate yourself to your practice?" —Anonymous
Well, hey!
I'll be real with you: my day to day life is pretty mundane. The thing about Christian Witchcraft is that it's not something that takes up your time nearly as much as the highly glamorous and aestheticized versions of witchery on TikTok or Instagram make it seem. There are no crazy spells everyday, no hours spent meditating under a waterfall or something either. There's just my constant prayer with God (those little conversational things, you know?) my dedication to my work and research, my weekly (usually) visits to church for mass, and my tarot practice. I'm in a busy season right now, so it's hard to remember to actually pause for that tarot, but I like to ask God each day what I should be focusing on or what He wants to tell me.
When I do spells, though, it's for multiple reasons: something came up that requires my attention, or a moon (full or new) is passing and I want to harvest or plant an intention, or the house needs a good cleanse (physically and spirituallty), or it's the first(ish) of the month and I want to reset my prosperity bowls. Sometimes, if it's been an especially good month, my money spell will take the form of gratitude spell instead, thanking God for the prosperity and asking Him to continue sustaining me. Having a habit of recognizing when God's pulled through (and when He's purposely not pulled through to redirect you) is a good one to build. Asking and never thanking is no good! And when it comes to Saint days or such, it doesn't have to be big and crazy. Light a candle, or pour a cup of tea. Pray the rosary, or do a novena if you really want to go hard. Set time aside to relax and empty yourself of life's stresses and just be with God.
In the end, witchcraft to me isn't about doing so much as it is about living. If you can remember to be in communion with God, and to offer up praise with creation (including your spell ingredients), and to dedicate yourself to growing the fruits of the Spirit, you're doing fine. This looks different for everyone and their energy levels, so do what brings you closer to Him.
Do Aerial Toll-Houses Exist?
"Hi Sara! Thank you for your work. If you can communicate with angels and demons, can you please ask them if aerial tollhouses exist? This whole concept has been keeping me up at night, and I'd love to put this worry behind me." —Anonymous
Oh, boy. I've never heard this term before, so I had to look it up. I see you're talking about a piece of what looks like specifically Orthodox cosmology/philosophy: the idea that when a person dies, their soul is stopped at various points on its way to heaven and accused of various sins by demons in order to justify dragging it down to hell instead of letting it pass through the pearly gates.
I'll be honest: this seems to be very solely an Orthodox thing. As someone who grew up Catholic, I've never heard of this. What I have heard of is Purgatory, where the soul is purged of all its muck that it earned in life until it's squeaky clean and worthy of heaven. This process is said to go on for about a year after someone dies, and it's why traditionally, old school Catholics would wait a year before petitioning their ancestors for anything (who were considered Saints once they got up to heaven). Even mystics like Catherine of Genoa talk about it and note how Purgatory is actually a mercy: rather than let us suffer forever in eternal hellfire, Catherine says that in fact, it is our own souls who realize how unworthy we are of the ever loving presence of God, and who then choose the mercy of Purgatory, that we might be able to stand before Him without shame. God isn't actually the one sending anyone anywhere; we send ourselves there.
Though when I do think about these "aerial tollhouses," they actually remind me a lot of the sorts of trials you experience on earth via Christian mysticism/spiritual awakening, or systems like Jewish Kabbalah or Hermetic Qliphoth. Those, too, have "stations" and aspects of life for one to work through, but those aren't done in the afterlife. I've also never seen or encountered any such situations in my time with demons and angels alike, so safe to say that this probably isn't how it works (unless you want to play Courthouse with a bunch of demons on the way to heaven, but that's another case entirely).
Rest easy! You're okay. No need to worry.
How Does One Curse Safely?
"I've been given permission from God to curse a really horrible man that tried to curse my boyfriend's family. Any advice on cursing safely according to scripture?" —Robin
The cackle I cackled reading this. Robin, let me tell you: if God gave you permission, you're protected. He's basically saying "light the match, and I'll be your fuse." But if you really wanna see how the folks of the olden days, especially Biblical days, went cursing, then look no further than Psalm 109 (which we'll break down together):
My God, whom I praise,
do not remain silent,
for people who are wicked and deceitful
have opened their mouths against me;
they have spoken against me with lying tongues.
With words of hatred they surround me;
they attack me without cause.
In return for my friendship they accuse me,
but I am a man of prayer.
They repay me evil for good,
and hatred for my friendship.
Right off the bat, notice: the curse-caster is seeking God. He's calling for God, invoking His name, and like a plaintiff before a judge, he's making his case: people have lied about him, betrayed his friendship, wrongly treated him when he was doing his best to be right and good. And specifically, because of the focus on the words spoken about this Biblical, magical plaintiff, the Jewish Study Bible actually posits that this may be talking about spellcraft—and that this Psalm may actually be in the format of a counter curse. Still, this person isn't cursing without cause; he's not just slinging calamity around for fun (relevant, as we'll see later).
Appoint someone evil to oppose my enemy;
let an accuser stand at his right hand.
When he is tried, let him be found guilty,
and may his prayers condemn him.
May his days be few;
may another take his place of leadership.
May his children be fatherless
and his wife a widow.
May his children be wandering beggars;
may they be driven from their ruined homes.
May a creditor seize all he has;
may strangers plunder the fruits of his labor.
May no one extend kindness to him
or take pity on his fatherless children.
May his descendants be cut off,
their names blotted out from the next generation.
May the iniquity of his fathers be remembered before the Lord;
may the sin of his mother never be blotted out.
May their sins always remain before the Lord,
that he may blot out their name from the earth.
This is the main part of the curse. Now is the point where the Psalmist begs God's action and lists, very specifically, what he'd like God to do to this wicked person that so hurt and abused him and spat on his kindness. And he doesn't ask God to go easy on the evil doers, as you see.
For he never thought of doing a kindness,
but hounded to death the poor
and the needy and the brokenhearted.
He loved to pronounce a curse—
may it come back on him.
He found no pleasure in blessing—
may it be far from him.
He wore cursing as his garment;
it entered into his body like water,
into his bones like oil.
May it be like a cloak wrapped about him,
like a belt tied forever around him.
May this be the Lord’s payment to my accusers,
to those who speak evil of me.
This is why I said that "not cursing willy nilly" bit would be relevant later: that bolded part highlights how the person on the receiving end of this nightmare Psalm is exactly the kind of person that would go throwing their spiritual weight around the way a schoolyard bully does. That's not proper behavior or good use of one's magic or relationship with Divinity, and this Psalmist asks that it comes to bite them in the ass on top of everything else that he's asking God to bring the foe's way. Moreover, he's just a douche: it's not just the Psalmist this guy is hurting, but the poor and needy and brokenhearted—populations that God has historically had a special interest in protecting, and populations God hates to see abused and hurting. That now adds to the reason God should intervene: not just for the Psalmist, but for those who need His justice and have no one to advocate for them.
But you, Sovereign Lord,
help me for your name’s sake;
out of the goodness of your love, deliver me.
For I am poor and needy,
and my heart is wounded within me.
I fade away like an evening shadow;
I am shaken off like a locust.
My knees give way from fasting;
my body is thin and gaunt.
I am an object of scorn to my accusers;
when they see me, they shake their heads.
Help me, Lord my God;
save me according to your unfailing love.
Let them know that it is your hand,
that you, Lord, have done it.
While they curse, may you bless;
may those who attack me be put to shame,
but may your servant rejoice.
May my accusers be clothed with disgrace
and wrapped in shame as in a cloak.
In an interesting twist, here the Psalmist actually aligns himself with those populations, too. He makes his cause and the poor, needy, and brokenhearted's cause the same, thus further supporting his reasonings for God to intervene for him as much as anyone else. He calls on God's goodness and love, as well as calls on God's very name to stay shining and brilliant by punishing injustice (which is God's domain) instead of letting it go unchecked. The Psalmist invokes God's love and God's wrath as two things in tandem, and enforces the idea that bringing calamity on the heads of the evil is an act of love.
And most importantly: the Psalmist knows that justice is God's alone. The Psalmist, though engaging in counterspell and in, effectively, magic, has no illusions about where the true Divine strength is coming from. It's not in the Psalmist's hands at the end of the day: it's God who's really doing the work, and it's simply the Psalmist that's setting the stage—that's co-creating with God, that's pulling the curtains back and aiming the lights on the stage so God can shine.
With my mouth I will greatly extol the Lord;
in the great throng of worshipers I will praise him.
For he stands at the right hand of the needy,
to save their lives from those who would condemn them.
Here, again, the Psalmist asserts key parts of God's character: that He's a protector of the needy and one who delivers justice to those hurt by the wicked. The Psalmist also makes it known that God is worthy of praise, and that he will continue to praise and worship and love God, because that's what He deserves. It was, and still is, good practice to end on highlighting the goodness and righteousness of the deity you're asking to help you.
So you have some options! Either you can just read Psalm 109 out loud and let the centuries of its existence add to your curse, or you can homebrew one, as many Saints, priests, and bishops throughout medieval Europe have done over time. But keep in mind these important pieces of the curse we broke down here, and incorporate them into your own spellwork when the time comes: making your case clear, making what ill you want to befall the evil party clear, reasserting your blamelessness (or, alternatively, acknowledging and repenting your own sin in this situation if that's applicable), and honoring God for His help and recognizing Him as the protector of the needy.
I hope this helps!
What Does the Bible Define as Witchcraft?
"What does the Christian Bible define as witchcraft?" —Anonymous
Honestly? Not many scholars can really pinpoint a lot of the definitions of some words. Jewitches has a fantastic blog about being a Jewish witch that goes over many of these terms, such as qasam qesem, a term used for forbidding divination. It literally means "distributing distributions." What the hell is that supposed to mean? It's unfortunately lost to time, given that back in the day, these cultural issues that were clear to the writers never made their way to us.
However, other terms, as that blog and as Discovering Christian Witchcraft go into, make it clear that all of these religions and cultures in southwest Asia—be it Israelite, Akkadian, Assyrian, or even Greek and Roman later on as those empires expanded—really did not like a thing commonly translated into witchcraft in modern sources. As those things are being described, however, we see that they had to do with specific things:
Calling unclean spirits to ruin people's lives (by bringing ruin to crops, people, livestock, etc.) for absolutely no reason
Poisoning people, either with real herbal poisons or with spiritual illness (because that's like, kinda murderous, y'know?)
Bothering the dead (AKA necromancy, which is bad three ways: because it was a pagan practice Israelites were supposed to separate from, because it woke souls up from their sleep as they awaited the Messiah, and because it caused people to put their trust in random spirits rather than go to God, who actually knows the truth/future).
So long as you're not doing any of that, you're not really doing witchcraft the way the Bible defines it. You're just doing religion (as we see with Joseph and his dream interpreting in Genesis or the Apostles with their casting of lots in Acts or any of the miracles Jesus was doing that other contemporary Jewish and Greek wonderworkers at the time, like Hanina ben Dosa and Apollonius of Tyana, were also doing to some extent).
Is Jesus Violent or Not?
"I know Jesus teaches non-violence, but everything I’ve grown up around shows God and Jesus in these violent aspects and it’s making me want to go away, even when it’s all I’ve ever known, and I know logically what I was taught is incorrect. (Which all of this is really put into perspective when I saw your video on the Egregore).
But I also remember the story of the flipping tables, but I don’t know all of the context to it, and I know some people use that story to be antisemetic, and I guess I just need a good resource about that and how it ties into the lessons of non-violence, or if maybe this was something Jesus regretted later on?" —CT
Well, CT, let me tell you: Jesus was human as much as He was Divine. He was bound to have some moments where the emotions caught up to Him.
However, when it comes to looking into things like this, I really suggest you check out Francesca Stavrakapolou's God: An Anatomy. It doesn't necessarily make any of the Non-Violence™ make sense, but it does give you the context in which God operated originally. When we see God being violent in the Bible, and we remember how people wanted their chief masculine deities to act (or even their war/storm gods, as God was in the Canaanite pantheon), suddenly the way people see and portray God makes a lot more sense. I mean, would you want a champion deity that was all hugs and roses when the assholes next door came marching on your city to burn it down? Of course not.
However, coming into the time of Jesus, another really good book to read is Howard Thurman's Jesus and the Disinherited. When we get to the time of Jesus, resistance isn't so much an option anymore. There's just the issue of trying to live in an unfair, corrupt, and messed up world, and that's where these lessons about transforming oneself inwardly come to top the old lessons of fight, fight, fight! It seems people needed different things from God, and those needs are what shaped how Biblical writers portrayed Him over the course of centuries.
Context will make all these things make sense (and keep that egregore at bay, because education is the thing's worst nightmare).
What Do You Think About People Using Bible Verse Against Witches and Psychics?
"Hi. I am so happy I found your page and views. Thank you for the courage to share them. What do you say to people who bring up verses against fortune telling, psychics and witchcraft.... That God will be done with us. I'd like to know how to respond." —Anonymous
Hey, there!
Honestly, I think those people are sorely mistaken about God and the Bible, and that they're looking for yet another reason to sow division and discord among the universal Church. You can try to educate people like this all you'd like, but the reality is that they've decided what they want to believe, and no amount of scholarship is going to fix it. (On the rare chance you do find someone willing to listen about what the Bible actually says about witchcraft, which we answered a couple questions up, though, by all means, tell them!)
What I would say is what I already do say: "If you say so." Let them tell you about the horrors of hell until they're blue in the face. We know better than to humor their tantrums and believe their mean-spirited lies.
Are the 72 Angels and Demons Off Limits Because of Kabbalah?
"Hi Sara! So you talk about using Angels and Archangels & Travis McHenry decks, but I understand that those are based off "Kabbalistic" angels and demons -- I thought the Kabbalah was a closed practice for Judaic mysticism? How is it ok that we (as Christian witches) use the Angel/Occult Tarot cards or that book when they're based off of a closed practice? I feel like I am misunderstanding something along the way, which would make sense 😅 Thanks!" —Anonymous
Hey!
So, this is a totally understandable question, but here's the thing you gotta know: angels and demons are not all that Kabbalah is. Kabbalah is a very specific approach to mysticism that has all kinds of things going on in it: philosophy, study, meditation, initiations into the Sephirot, all that. While these tarot decks might call these angels the "Kabbalistic angels," all that really means is that they're the ones that show up in this system (as the 72 angels represent the 72 names of God).
But the thing is... those angels also exist in Christianity. Because Christianity stems out of Judaism. In that angel deck is Michael, who is considered the Advocate of Israel. But the Catholic church has been venerating that angel forever. Same God means there are going to be the same angels surrounding Him, and interacting with them isn't inherently appropriative or participating in Kabbalah.
The demons even more so. Many of these are honestly products of medieval occultism. Sure, there are quite a few with specifically Jewish lore, like Asmodeus and Beelzebub, but many are actually just bastardized pagan gods (Moloch, Belphegor, Astaroth) or fallen angels (Azazel, Prince Stolas, etc.). In fact, many even come from Johann Weyer's works, which were... satire. As in, not legit, at least not the way we'd expect. He wrote Pseudomonarchia Daemonum as a way to jab at the goons murdering tons of women on bogus charges of witchcraft in Germany at the time. It's just that people who later wrote the Ars Goetia kinda ran with it and really created a whole system with these demons, as well as went further and drew all kinds of connections between them and other deities/forces/etc.
A lot of folks in the occult scene are going to use words like Kabbalah (or Cabala or Qabalah) though because medieval occultism was being made at the same that medieval Jewish philosophers were really setting Kabbalah into stone. It was all influencing each other, and while Christians had some nasty uses for Cabala (using it to trick Jewish people into converting to Christianity), there was an undeniable crossover of ideas and philosophy that led all these things to bleed together, along with other stuff like Hermeticism and other mystic systems. It's impossible to ever fully screen it out of Christian occultism or mysticism at this point, and I doubt there was ever a chance of it given, again, all these angels and this very God are the same across these religions (though of course different religions and denominations will argue which ones are more legit or whatever).
So long as you're not trying to actually engage with the real essence of Kabbalah, though (like initiating into the Sefirot and all that) without the guidance of a trained rabbi at the least, you don't have to worry about the angels and demons. Just show respect to where these traditions, names, etc. originated from.
What is our Higher Self?
"Hi. I love your videos and I’m looking for some advice: I’ve recently seen a lot of people saying our higher selves are just us living a human experience and that thought is really scary to me. Do you perhaps have any thoughts or advice? It feels like I’m not me." —Anonymous
Well, having spoken to my own "higher self," I can say with confidence: you are you. Your higher self is you. Your "lower" self is you. It's almost like trying to say that you are different from your Ego or your Id from that old school psychology: it's not that they're different beings all living in one mind, but rather that it's different facets or parts of one mind.
There is a facet of us that yearns for more than this earthly world. It's what calls many of us to spirituality to begin with. At the same time, though, there is a facet of us that would love to just eat and sleep and laze around all day. That's what can put us in a funk if we indulge that side of us too much. There needs to be a balance, where we aren't allowing ourselves to wither away because we're so bored of the earthly realm, but we're not living like animals and just throwing impulse control out the door. Without both of these parts of us, we cannot properly exist in this physical world. They are aspects of our one Soul.
And you are your soul. So there's no reason to be afraid of the higher self, because it is you. It's just the You that wants to go to your heavenly home instead of dealing with the shit in this world (taxes and jobs and what have you). You can recognize that part of yourself, no?
How Do You Pray to God?
"How do you pray to God? I try to pray but usually it feels like I’m rambling at a wall." —Anonymous
Oh, boy. This is fun.
I did do a whole blog on how to pray to God before, but I will say that I am constantly praying to God. I'm always yapping. And I'm letting it be yap. It never feels like I'm rambling; it feels like I'm talking to a friend or a father figure or a mentor, because that's quite literally what I'm doing, really!
When I do spellwork, I'll start with the Lord's Prayer to situate myself, then use prayer books and pieces of scripture to catch the intentions I'm going for, and then end on the Glory Be. That's a ritualistic approach that turns my spells almost into one man sermons. In between, I'll also reiterate exactly what I'm trying to do, getting as specific as I can so that the intentions I'm asking God to bring to life don't manifest in wonky ways. (Being precise matters!) Outside of that, though, the everyday prayer is very much "God, did you see that guy run that red light? Shit." or "God, I'm hungry. But I can't eat until I get home :(" or "God, I don't get it. What do you think about XYZ?"
Endless yap.
But I know, when I get the feeling of a half smile or an eye roll or a mental pap upside the head, that He's listening, and He's responding to me. I get those vibes that let me know He's with me.
Don't overthink your prayer. Just be. Let yourself be open and direct; let yourself be honest and in communion with your God. It'll get easier over time.
Ask Your Questions!
Remember, all your questions can go to this Google form, so don't hesitate to reach out! I'm looking forward to seeing what questions people have in the future, and I hope this has been a helpful read! Thank you everyone who participated!
—Sara
Sara Raztresen is a Slovene-American writer, screenwriter, and Christian witch. Her fantasy works draw heavily on the wisdom she gathers from her own personal and spiritual experience, and her spiritual practice borrows much of the whimsy and wonder that modern society has relegated to fairy-and-folktale. Her goal is to help people regain their spiritual footing and discover God through a new (yet old) lens of mysticism.
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