Posts Tagged With: Agriculture

Moon Love Potion

 Moon Love Potion

This love potion will attract the gifts of the fairies as well as fill you with moonlight, starlight and divine delight.

You will need three handfuls of dried barley grain, hot water, a teapot, roasted barley tea, and a cup. Barley tea is great for getting your body in shape. It’s refreshing and cooling, and encourages harmony.

After dark, go outdoors and sprinkle two handfuls of the dried barley grain on the ground, one handful outside your front door and one handful outside your back door. Barley attracts fairy favors and gifts. As you sprinkle the barley in small clockwise circles, chant:

“Love, love, love, moon circles for the blessed fae.”

Go back indoors and heat the water. Pour boiling water into the teapot filled with a handful of roasted barley. Let the tea steep for about ten minutes. Pour a cup of tea, and slowly sip it. Before each sip, repeat:

“Love, love, love potion fill me with moonlight love, love, love potion fill me with starlight love, love, love potion fill me with divine delight So be it! Blessed be!”

Return any leftover tea to the earth. As you do say:

“Love, love, love blessed fae, Blessed be!”

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Witchcraft, Ethics and the Role of Animals in Society

Witchcraft, Ethics and the Role of Animals in Society

Author:   Skye of the Hallowed Grove 

Witchcraft is more than a religion; it is a magickal way of life that encourages living with compassion and tolerance toward all of Earth’s creatures and working to heal and protect the environment as well as ourselves. We acknowledge that we are part of the great web of life, and this interconnection extends to all beings.

Our daily lives are intertwined with not only other human beings, but with the animal kingdom and the Land as well. Without this relationship to animals and the Land, our civilization would not exist as we know it. As Witches, it is our moral obligation as protectors of our planet to speak out against injustices towards other living things and our environment.

The Role of Animals In Society

In the pre-history of civilization, our ancestors were nomadic hunters and gatherers. As agriculture and the domestication of animals developed, small clans were able to merge into larger communities. Domesticated animals played an essential role in these communities, providing labor in the fields, meat and milk for the table, and skins for protection against the elements. The herds were protected and cherished, because man’s survival was dependant upon them. In the warmer months, crops were plentiful but in the harsh Winter months, the fields were fallow and communities relied heavily on meat and animal products to sustain them until the next growing season. The history of Imbolc is a classic example of the reliance on ewe’s milk for survival during Winter.

When animals were slaughtered for food it was done with great respect for the life taken. Many cultures would offer prayers of gratitude to the spirit of the animal. Ritual animal sacrifice was not uncommon during this period. These sacrifices were not senseless acts of violence but reverent ceremonies where the most prized and valued animals were offered to deity in exchange for something considered as having higher value – namely, favors and blessings for the community’s prosperity and well-being. These animals were extremely well cared for, as only “perfect specimens” could be sacrificed.

The method of sacrifice required a quick and humane slaughter (which was most likely far less traumatic than methods used in commercial slaughter today) . If the animal cried out, flinched or otherwise showed fear (“unwillingness”) , the sacrifice was considered null and void.

We won’t argue that throughout the history of mankind, some ancient civilizations were notorious for animal mistreatment, much of which was purely for sport. However, rural communities for the most part, were much more concerned with the welfare of their livestock.

Centuries passed and communities grew larger as human populations increased. Beginning in the eighteenth century, agriculture made improvements in farming techniques, which allowed for improved yields, which in turn supported the urbanization of the population during the Industrial Revolution. People migrated from the countryside and moved into large cities, distancing themselves from the Land that sustained them.

In the late nineteenth century, there was a movement towards mass production in industry, causing another surge in urban settlement. This again meant more people to feed, with fewer farmers to supply the food. As a result, the agricultural industry had to begin adopting the same mass production techniques that lead to the demand for more food. At this point in history, meat and animal products were not only considered a necessity for health and survival, but also an economic commodity.

Factory Farms and Animals

To meet ever-increasing demands for animal products, factory farms began to emerge. The first animals to be factory farmed were chickens. The discovery of vitamins and their role in animal nutrition, in the first two decades of the twentieth century, led to vitamin supplements, which in 1920s America allowed chickens to be raised indoors. In 1960’s America, pigs and cows began to be raised on factory farms. This innovation then spread to Western Europe.

The concept of the family farm, where animals had pasture to graze and room to exercise their natural behaviors, gave way to large-scale commercial operations whose sole purpose was mass production of meat and animal products. The well-being of the animals was no longer a priority. Family farms simply could not compete economically with these factories.

Today, there are now nearly five million fewer farms in the U.S. than there were in the 1930’s. Of the two million remaining farms, only 565, 000 are family operations. (1.)

Yes, the government now imposes rules and guidelines for factory farms to follow, but the sheer volume and speed at which animals are processed makes these rules difficult to enforce, and the result is extreme suffering for the animals. The factory workers themselves often become desensitized to the violence and suffering they witness and inflict on a day-to-day basis.

We find it rather ironic that society today shudders at the thought of ritual animal sacrifice in ancient cultures, when the widespread exploitation and inhumane treatment of animals in modern society is met with such indifference.

Disregard for factory farm animals persists because few realize the ways in which these animals are mistreated, and even fewer actually witness the abuse. Once aware, most Witches are appalled, not only because they support animal rights, but because they also know that animals feel pain and that morally decent human beings should try to prevent pain whenever possible.

Most of us are also completely unaware that the dairy and egg industry also contribute to an enormous amount of exploitation and suffering. Everyone should have an understanding of where their food comes from and how it was handled from farm to table. Earthlings and Food Inc. are two excellent documentaries that chronicle man’s relationship to animals and the animal farming industry.

Factory Farms and the Environment

The livestock from factory farms are major contributors of greenhouse gas emissions, which are thought to be responsible for global warming. They are also major contributors of ammonia emissions, which contribute significantly to acid rain and acidification of ecosystems. The term “livestock” refers to all farmed animals, including pigs, birds raised for meat, egg-laying hens, and dairy cows.

Livestock are also key players in increased water use, accounting for over 8% of global water use, mostly for the irrigation of feed crops. Factory farms are probably the largest source of water pollution, contributing to “dead” zones in coastal areas, destruction of coral reefs, human health problems and the emergence of antibiotic resistance. The major sources of pollution are from animal wastes, antibiotics and hormones, chemicals from tanneries, fertilizers and pesticides used for feed crops, and sediments from eroded pastures. (2.)

Thankfully, with the renewed interest in organic farming and agricultural sustainability, family farms are beginning to make a comeback. I’m sure most Witches would agree that this is at least a step in the right direction for ensuring better conditions for farm animals and the Earth as well.

Every Life Counts

Regarding other sentient beings as objects or property for the sole purpose of serving mankind is ethically questionable. So is attaching a value to the life of other species based on their differences from humans. This is known as speciesism, which is a form of prejudice and discrimination against non-humans. A double standard also exists in society regarding the preferential treatment of pets and the inconsequential treatment of farm and laboratory animals. If anything, we owe farm and laboratory animals a great deal of gratitude for their service to humanity.

The mainstream religious view is that animals were put on this Earth to serve mankind. This view may also be shared by some Pagan belief systems. A common theme in defending speciesism is the argument that humans “have the right to compete with and exploit other species to preserve and protect the human species”. Witches should examine these statements before accepting them outright.

Witchcraft, as a religion, does not take an ethical stance on whether slaughter and the consumption or use of animal products is morally right or wrong. Witchcraft does however, object to the exploitation, disrespect and inhumane treatment of the Earth and Her creatures. We realize that Witches may have differing views regarding the role animals play in our lives, but animal mistreatment is unacceptable no matter what view you support. Of course, it is up to the individual Witch to ultimately decide for themselves what is morally right and what is wrong.

Witches have always believed in our interconnection with all of creation (both physical and spiritual) , and with new insights into quantum mechanics, science is now suggesting that this interaction of energy and matter occurs at the sub-atomic level and perhaps even beyond into levels of pure consciousness. In light of this new paradigm, do we really want to be consuming fear, pain and unimaginable suffering, or even supporting it on any level? If we know what is going on, and we continue to do so, aren’t we just as morally accountable as the individuals who are inflicting such suffering? Animal exploitation and cruelty doesn’t just apply to the food industry, it extends to the clothing, pet and entertainment industries as well.

Do your karma a favor and do not support these industries, and educate others about these issues as well. Reducing (or ultimately eliminating) our consumption or use of animal products, and/or purchasing organic and local food when possible, is a realistic and attainable goal for anyone who is willing to commit to it. We may not be able to stop the abuse completely, but together we can all make a difference in reducing the suffering of animals and the destruction of our planet.

Veganism, The Compassionate Choice

Fortunately, with all the technological advancements in agriculture, a better understanding of nutrition and supplementation, and a wider variety of organic and plant-based food options available, consumption of animal products is no longer a necessity for health or survival. Individuals can now make an alternative choice as to how they wish to nourish themselves.

Strict vegetarianism, or veganism, as it is more commonly known, is a lifestyle option for modern Witches who are concerned with animal rights and animal welfare; the ethics of factory farming; the environmental and social benefits of organic farming and agricultural sustainability; and holistic wellness. Veganism promotes the health and well-being of both the individual and the planet.

For Witches who embrace a vegan lifestyle for ethical reasons, this could be considered as taking the “harm none” concept of the Rede to the next level. In this context, the Rede might be literally understood as meaning: do not cause intentional harm to anyone or anything and, to the best of your ability, avoid participation in the intentional harm of anyone or anything. “Harm none” basically refers to the intent, and under these circumstances the intent would be the reduction of suffering and the preservation of life.

There’s no doubt that veganism can be a challenge initially. It involves a complete lifestyle change and this change can be overwhelming for some. But it is not an impossible or difficult lifestyle and with time it becomes second nature. It does, however, require education, commitment and practice.

Witches work very hard at taking ultimate responsibility and control over their own lives and this can be an excellent exercise in self-empowerment, as well as a magickal and very rewarding experience. This is the essence of magick – causing change in conformity with Will.

________________________________

Footnotes:
1. sustainabletable.org
2. veganoutreach.org

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Calendar of the Sun for October 27th

Calendar of the Sun

27 Winterfyllith

Nekhebet’s Day

Colors: Red, Blue and Gold
Element: Fire
Altar: Upon cloth of red, blue and gold, place two red candles on either side of a figure of Nekhebet, along with a bowl of chopped meat and grain.
Offerings: Beer, barley, millet.
Daily Meal: Beer, barley, millet, lentils, flatbread.

Ancient Lady of Upper Egypt,
Wearer of the White Crown,
Great White Cow of Nekhb,
Wife of the rolling Nile river,
Vulture Goddess whose outstretched wings
Hover over the royal child,
Protecting him from harm, seeing him safe to adulthood,
Help us to know what it is to eat rot
And turn it again into nourishment,
Cleaning and purifying the earth
With the transmuting power of our bodies.
Lady who protects the rulers, the crowned ones,
Protect those of us
Who must take on responsibility
And whose hands work for the lives of many.
Nourish them with your attention
That they may not burn out like a candle.
Guide them with your wisdom
That they may always remember
The nourishment of their people,
Of the body, the mind, the soul.
Protect the sleeping infant child of our hopes
And goals, and future,
And see it safely to fruition.
Spread your wings over us, O Nekhebet,
And may your watch keep us ever safe.

Chant:
Nekhebet Shen
Nekhebet Shen
Nebty Mamissi Shen

[Pagan Book of Hours]

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Confessions of a Dirt Worshipper

Confessions of a Dirt Worshipper

Author:   Diotima Mantineia   
 
The most beautiful thing we can experience is the mysterious. It
is the source of all art and science. He to whom this emotion is a
stranger, who can no longer pause to wonder and stand rapt in awe, is as
good as dead; his eyes are closed. 
    – Albert Einstein

In the early 1980s, I was initiated into an arcane order of alchemists who refer to themselves as “soil scientists”; practitioners of a discipline called Agronomy, or the study of crops and soils.  This initiation was marked by the presentation of a Bachelor of Science degree (I requested Spinster of Science, but was turned down), and my entrance into graduate school at the University of Maryland’s Agronomy Department.

I suspect the designation of Alchemist would distress many of the good men and women who taught me the mysteries of this discipline, for they all were all careful, dedicated scientists, who would shy away from anything quite so…well, magical. But anyone who works with the soil for long knows that at some point, science breaks down under the weight of too many variables and unknowns, and gives way to art. The truly successful farmer or grower has, along with scientific knowledge, an instinctive, artistic, often magical relationship with the soil they nurture.

The professor who introduced me to the workings and wonders of the Earth’s mantle communicated his enthusiasm and deep respect for the ways of Nature to his students, and my Pagan soul found magic in both field and laboratory. Science led me to art, art led to magic, and one morning I woke up and realized I had become that bane of conservative Christian Republicans, a bona fide tree-hugging, dirt-worshipping Pagan.

Like most Pagans, I love to be connected, both physically and psychically, with the Earth. Rituals and meditations that allow us to blend our consciousness with that of trees, plants and animals, and honor the changing of the seasons, give Pagans a relationship to the land that few who have not learned this way of being can know. Magical training in visualization and journeying, meditation and trained awareness gives an expanded understanding of the world around us.  Journeys into the world of Spirit open our spirits to the vastness and variety of creation, and assure us of our inalienable place within the world, while reminding us that we will never fully grasp the totality of All That Is. We learn humility and the necessity of right relationship. Rediscovering our connection with the Earth and the Web of Life, we develop ceremonies to reflect that connection and build the appropriate relationships and energetic bonds.

Ritual and the Soil

Many in our community go outdoors as often as they can to do ritual, make magic and/or do spirit journeys and meditations on whatever piece of land they nurture. Even city-bound Pagans usually find a small patch of ground, in a park, or outside the city limits, where they go to connect with Nature, leave offerings both energetic and physical, and thank the land for its bounty. Others find a small bit of land to tend for vegetables and flowers, some visit the wildlands, while some of us are fortunate enough to have some acreage under our care. But whether it is through a flower pot or a working farm, most Pagans make an effort to tend to, bless and connect with the Earth.

What I often find overlooked in Pagan ritual, however, is an awareness of the complex ecosystem of the soil itself. Pagans are more aware of the soil’s value than most people, and Pagan altars frequently are graced with a cauldron full of soil, but the focus seems to be on the plants and animals that live on top of the ground, with little or no attention given to the rich and complex ecosystem that exists under our feet. So before you go out and do your blessings, spirit journeys and other magic in your garden this year, or return to that special place in Nature where you go to reconnect, let me introduce you to some of the beings — mineral, vegetable and animal — that inhabit the soil that makes life on Earth possible. Then we’ll look at how science and magic can meet on the land.

Were you to go and sit in your garden, or somewhere in a forest, or on a grassy plain, and sink your consciousness into the land, your awareness, flowing like water, would burrow under the leaves, mulch or other organic detritus that covers the soil (or should!) and find, in a healthy soil, almost as much empty space as matter. Particles of sand, silt or clay, the three mineral constituents of soil, and particles of organic matter in various stages of decomposition, are surrounded and held together in discrete clumps by both the electrostatic properties of the clay particles and by various glue-like organic substances that result from the process of decomposition or are exuded from the bodies of organisms such as plant roots, fungi, bacteria and earthworms. Unless a soil is badly compacted (by heavy equipment, for instance) these clumps are arranged in a loose structure in which the spaces between may take up as much volume as the clumps themselves. This structure allows gases and water to diffuse through the soil, where they are utilized by plant roots and the many living creatures that make their homes in the earth.

A healthy soil has a thriving population of various critters, from the microscopic — fungi, actinomycetes, bacteria (almost as many in a gram of good soil as there are humans on the Earth), rotifers, protozoa and nematodes — to a wide variety of insects, the occasional reptile, and mammals such as moles and gophers. Some of these organisms feed on dead organic matter, transforming it into carbon dioxide, and breakdown products that feed plants and other organisms. Others feed on living matter, everything from microbes on up serving as a food source for another organism.

The area directly adjacent to plant roots has such a rich and diverse ecosystem it is given its own name: the rhizosphere. Miles of root tips move inexorably through the soil, secreting a gelatinous substance to ease their way, and growing fine root hairs to absorb water. The roots also can exude substances that inhibit or encourage life; some give off chemicals that inhibit growth of nearby plant roots, most form a symbiotic relationship with fungi that nourishes both plant and fungus, and the nitrogen-fixing plants, such as peas and clover, form nodules on their roots containing bacteria that claim nitrogen from the air, transform it at the molecular level, and then feed it to the plant.

This incredibly diverse, complex and sustainable life cycle comes to a crashing halt under current, “factory-farm”, methods of agriculture. The earthworm population is devastated by nitrogenous fertilizers, useful microorganisms and insects are eliminated along with the destructive ones by broad-spectrum pesticides, and the critters that live higher on the food chain decamp as soon as their food source dies off. Because of the reliance on chemical fertilizers, organic matter is not carefully managed, and the soil of the average modern farm becomes almost a dead zone. The dearth of life and organic matter leads to more erosion and fertilizer runoff, filling our waterways with pollution, and with the top layer of soil, which took eons to form.  The prevailing views of the scientific community are only just beginning to catch up with what spiritual stewards of the land have known for centuries: that Mother Nature will work with us, but only if we work with Her. Wholesale destruction of the Web of Life can never, in the long run, result in a higher quality of life for any one part of that Web. Those of us who work and commune with the spirits of nature know this beyond a doubt.

Question Authority

My interest in organic agriculture began even before I started college, when organic methods were still considered pretty far out in left field. Now, when even the most mainstream of scientists must admit that much of what they scorned about organic methods decades ago has turned out to be valid, my interests and investigations have taken me even further afield into the truly alchemical realm of Rudolf Steiner’s biodynamic agriculture, the effect of sound and chanting on plant growth, the effect of magic and intent on plant and soil health, and work with the Devic and Faery realms.  Of course, none of the above methods of working with plants and the soil would be considered scientifically valid – they would, in fact, be looked on as anything from wishful thinking to outright delusion. But the logic behind these methods seemed clear to me once I seriously considered the possibility of a Universe birthed from Consciousness, instead of one in which consciousness arose simply from chance and the laws of physics.

I had not come to this concept of a Consciousness-based reality quickly or easily; in fact, I spent many years attempting to reconcile my interest in science and my interest in religion, metaphysics, magic, and what is commonly known as “the occult” before this connection became clear to me.

Magic does not require an unquestioning belief in anything – quite the opposite.  Questions and careful observance are part of the work, but there is a need to suspend restrictive judgments about what can and cannot be, what is and is not possible, and to allow pure experience to bring the answers to questions that can be answered in no other way.

The basis of most metaphysical, magical and “occult” disciplines lies in the concept of a form of life energy called, variously, chi, prana, orgone, life energy. Mainstream science says this energy doesn’t exist. Those who work with it – who experience it – believe it simply has not yet been measured or quantified. The use of this life energy, and the mind’s direction of it, is the framing of magic. Learning to use it, learning magic, requires an openness to the possibility of the existence of this life energy.

When I began my formal training in Witchcraft in the mid-1980s, I knew I had to find a way to blend my understanding of science with my growing knowledge of magical principles, because I knew instinctively that there must be an underlying basis to reality that tied the two together. I certainly didn’t spurn the Western scientific way of thinking, but I learned that it was only one way of approaching and understanding reality.

Sitting at my altar, or walking in the woods, I worked hard to learn to sense and shape energy, training my mind to focus and shape or diffuse the energy I sensed. I dug deeply into my psyche to discover how my thoughts, beliefs and emotions shape the energy I surround myself with – that energy with which we all meet the world — and how to change and control that energy by working with and changing my thoughts, beliefs and emotions.

I cast spells, and used divinatory techniques. I meditated, studied martial arts, and participated in many rituals, all as part of my magical training. I read voraciously in psychology, science, mythology, magic, philosophy and comparative religion. My life began to change…

The proverbial dark night of the soul came, and, on the other side of it I found myself living my dream. I now felt certain that magic was a valid, useful way of interacting with the world. My life continued to change in the direction of my dreams, as I continued to use applied techniques that seemed to shift reality without any specific, physical effort on my part.  The fact that many would think me at least slightly mad bothered me not at all. My beliefs and interests now made my lifelong interest in organic agriculture seem tame by comparison.

Which still left me looking for the connection I knew was there but could not trace. Finally, the basic dichotomy became clear to me. The primary difference between reductionist scientific thinking and the world of the Witch is that the Witch – like most other religious people – believes that the physical universe is created from consciousness. The reductionists, on the other hand, cling to the increasingly less credible idea that consciousness is nothing but an epiphenomenon of the brain. I realized from all the reading I had been absorbing on modern physics that science, on its bleeding edge, was walking a path towards First Cause that took it closer and closer to an understanding of the primacy of Consciousness.

Most Pagans believe that Consciousness is primary and that the energetic nature of the Universe can be influenced by the human mind, will and emotions. This does not make us “wacky” or unscientific, and the prejudices of mainstream science should not discourage us from approaching the use of our unconventional methods with an attitude of “Does it grow corn?” (or tomatoes, or lilacs, or oak trees). The scientific method is valid in any area of endeavor-the primary difficulty with approaching Reiki healing, sacred geometry or the influence of the Devas through the scientific method is always identifying and controlling for the variables. Replication is basic to the scientific method, and it’s darned hard to replicate something when you don’t know what all the influences are!

So if your intuitive feelings or mystical observations of the natural world lead you to sing to your plants , ask the advice and help of various spirits, or magically transfer and pattern Earth energies , do not feel as though you are being inherently unscientific. I’ve found that Pagans can be reluctant to look for the reasons behind the effects of the magic and rituals we perform. There is a fear that the magic will disappear under the “cold light of science”, and we may find that we are deluding ourselves. But both valid science and valid magic require an unflinching willingness and ability to look for the underlying truth.  While magic may seem to disappear under the scrutiny of a poorly-designed experiment, the true light of science is not a strobe, under which things appear to be other than they are, but is the steady, warm and illuminating light of the Sun.

What we call magic does not disappear in the light of day, and science will eventually expand to encompass and confirm any truth we may find in our mystical explorations, even if the methods of science sometimes fall short in explaining the reasons behind those truths. Real science, and real magic, will expand along with our growing understanding of the nature of reality. Those who try to force reality to fit their fears, prejudices, and pre-conceived notions, whether in magic or science, will find their path both destructive and ultimately futile.

While I am a firm believer in the scientific method, I also know that it can be and regularly is misused, either deliberately or unconsciously, in the service of human greed and fear. Quantum physics is questioning whether or not true objectivity is possible, but any student of human nature knows that, even if possible, it is rarely achieved. The litany of scientific error is long – which, in itself, is not a bad thing. Science is a process, an ongoing investigation, and if we are unwilling to make errors -even spectacular ones – we limit ourselves, for trial and error is at the heart of scientific experimentation. What is problematic in science is the all-too-common unwillingness to change, to admit error, to see past truths as being superseded by more current discoveries, or worse, to see the error, but actively suppress truth for reasons of simple greed and fear.

There is a story, perhaps apocryphal, of an Agronomy professor at a Midwestern university who, speaking to an editor of Acres magazine about the realities of agricultural research said, “Give us a $100,000 grant, and we’ll prove anything you want.” While I persist in thinking that such a level of corruption within academia is not common, nonetheless, it is a fact that much agricultural research is funded by corporate agri-business. Clearly, it is a challenge for a scientist whose livelihood is in the hands of a large corporation to be entirely objective, and the research that supports the continuing use of poisons and petroleum-dependent fertilizers and unregulated genetic manipulation reflects, at best, a blindered view of the agricultural process, at worst, an extraordinary level of venality and corruption, the consequences of which are tragic, and will take generations to overcome.

Science, however, is not solely in the hands of those who have the correct letters after their names. Anyone with a bit of land or even a few pots can learn the basic principles of scientific experimentation and observation, and apply them to various methods and techniques that are regularly ignored or scorned by mainstream science. You can take that piece of land you nurture and learn through careful observation what the land needs to create and maintain the Web of Life. If your experiments are carefully thought out and executed, you will add to a body of general knowledge and experience that can be discussed and built on by yourself and others. Don’t be afraid of doing it “wrong”, or of what you might find out. The gods and spirits are not dead, and investigative science does not have the power to kill them. Just keep an open mind, observant eyes, and good records. If this type of research interests you, learn what you can (see the resources section below) of experimental design, and use it to test any questions that may come to you when you are working with the land, or with the spirits of the land.

An excellent example of this attitude can be found in Sandra Ingerman’s book “Medicine for the Earth”, which details her work with spirits to alleviate water pollution, and the encouraging results of her experiments. Hopefully, the results of these preliminary experiments will encourage some professional scientists to develop more sophisticated research and establish a baseline of data from which we can work to develop replicable methods of spiritual, energetic healing that will help reverse the effects of pollution. Who knows, perhaps they will even be able to find funding for it.

Everyone who can identify with the label “dirt worshipper” has a job they can do to help in reclaiming the Earth. Magical workings, tending whatever spot of Earth you can, and donating time and money to environmental causes are all valid and much needed responses to the current crisis. Whether you are interested in working from a scientific perspective, or prefer to work with the land in an instinctive, magical way (or both!) your attention and energy are needed. Those of us who work with other levels of consciousness, who honor the mysteries of both life and death, must continue to do the work that will strengthen the Web of Life on this planet.

The work begins with honoring and attending to the planet and the land we have been given to care for, observing and understanding the cycles, and the complex and beautifully balanced interactions of the ecosystems around us. It continues by expanding our minds to encompass influences and forces which we may not fully understand.

Standard scientific research and knowledge will play a large part in rebalancing the Earth’s cycles, but standard scientific research cannot account for things it does not know or will not acknowledge. Those of us who work with other levels of consciousness and energy are pioneers. A strength and certainty of vision is needed to do the work that must be done, though it will often be done in the face of scorn and fundamental skepticism. Know that when you do this work, you are not alone.

Resources:

Web sites:

Natural Resources Conservation Service: “Helping People Understand Soils” http://soils.usda.gov/

The Rodale Institute http://www.rodaleinstitute.org/

Community Supported Agriculture: http://www.nal.usda.gov/afsic/csa/

Biodynamic Farming and Gardening Association http://www.biodynamics.com/

Sustainable Agriculture Network http://www.sare.org

Perelandra http://www.nal.usda.gov/afsic/csa/

Findhorn http://www.findhorn.org/

Recommended reading, in no particular order:

The Unsettling of America: Culture and Agriculture by Wendell Berry. ISBN: 0871568772

The Nature and Properties of Soil by Nyle C. Brady and Ray R. Weil. ISBN: 0130167630

The Conscious Universe: The Scientific Truth of Psychic Phenomena by Dean Radin. ISBN: 0062515020

Medicine for the Earth: How to Transform Personal and Environmental Toxins by Sandra Ingerman ISBN: 0609805177

Earth Light: The Ancient Path to Transformation Rediscovering the Wisdom of Celtic & Faery Lore by R.J. Stewart ISBN: 1892137011

The Faery Teachings by Orion Foxwood ISBN: 1-89213-704-5

Secrets of the Soil: New Solutions for Restoring Our Planet by Peter Tompkins and Christopher Bird. ISBN: 1890693243

An Introduction to Scientific Research by E. Bright Wilson ISBN: 0486665453

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Calendar of the Sun for October 17th

Calendar of the Sun

Aequinoctium Autumnale

Colors: Brown and Orange
Element: Earth
Altar: Upon cloth of brown and orange, patterned with autumn leaves, place a basket of fallen leaves, barrels of straw, shovels, spades, a bowl of rainwater, and seeds for cover crops.
Offerings: Turn under and mulch the used land.
Daily Meal: Vegetarian.

Aequinoctium Autumnale Invocation

Earth, we have eaten of your bounty!
You have fed us, and we are content.
We have worked you hard, and you have responded
With generosity and fruitfulness.
Now, as the year draws on, and the Sun
Shortens its days and counts the moons
Until its chilly death and incandescent rebirth,
We gift you as you have gifted us,
We care for you as you have cared for us,
We give back that we may continue to take,
Year after year, cycle after cycle.
Do not think, O Mother, that we are merely selfish,
And would only rape you of your bounty.
Our hands shall toil that you may have,
If only in this one small place,
Richness to take back for yourself.
For we know the hard secrets of the cycle,
And we will someday give ourselves
Back to your quiet embrace.

Chant:
Leaves falling
To our hands
Autumn calling
Cover all the land

(All take up the buckets of leaves and straw, and the spades, and go out to the garden. Some will turn over the soil, and others shall follow with cover crop seeds and rainwater, or with mulch to cover the ground. This shall be done throughout the Aequinoctium Autumnale days until all the ground from this year’s crops are covered.)

[Pagan Book of Hours]

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Calendar of the Sun for October 10th

Calendar of the Sun

Aequinoctium Autumnale

Colors: Brown and Orange
Element: Earth
Altar: Upon cloth of brown and orange, patterned with autumn leaves, place a basket of fallen leaves, barrels of straw, shovels, spades, a bowl of rainwater, and seeds for cover crops.
Offerings: Turn under and mulch the used land.
Daily Meal: Vegetarian.

Aequinoctium Autumnale Invocation

Earth, we have eaten of your bounty!
You have fed us, and we are content.
We have worked you hard, and you have responded
With generosity and fruitfulness.
Now, as the year draws on, and the Sun
Shortens its days and counts the moons
Until its chilly death and incandescent rebirth,
We gift you as you have gifted us,
We care for you as you have cared for us,
We give back that we may continue to take,
Year after year, cycle after cycle.
Do not think, O Mother, that we are merely selfish,
And would only rape you of your bounty.
Our hands shall toil that you may have,
If only in this one small place,
Richness to take back for yourself.
For we know the hard secrets of the cycle,
And we will someday give ourselves
Back to your quiet embrace.

Chant:
Leaves falling
To our hands
Autumn calling
Cover all the land

(All take up the buckets of leaves and straw, and the spades, and go out to the garden. Some will turn over the soil, and others shall follow with cover crop seeds and rainwater, or with mulch to cover the ground. This shall be done throughout the Aequinoctium Autumnale days until all the ground from this year’s crops are covered.)

[Pagan Book of Hours]

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Calendar of the Sun for October 8th

Calendar of the Sun

Aequinoctium Autumnale

Colors: Brown and Orange
Element: Earth
Altar: Upon cloth of brown and orange, patterned with autumn leaves, place a basket of fallen leaves, barrels of straw, shovels, spades, a bowl of rainwater, and seeds for cover crops.
Offerings: Turn under and mulch the used land.
Daily Meal: Vegetarian.

Aequinoctium Autumnale Invocation

Earth, we have eaten of your bounty!
You have fed us, and we are content.
We have worked you hard, and you have responded
With generosity and fruitfulness.
Now, as the year draws on, and the Sun
Shortens its days and counts the moons
Until its chilly death and incandescent rebirth,
We gift you as you have gifted us,
We care for you as you have cared for us,
We give back that we may continue to take,
Year after year, cycle after cycle.
Do not think, O Mother, that we are merely selfish,
And would only rape you of your bounty.
Our hands shall toil that you may have,
If only in this one small place,
Richness to take back for yourself.
For we know the hard secrets of the cycle,
And we will someday give ourselves
Back to your quiet embrace.

Chant:
Leaves falling
To our hands
Autumn calling
Cover all the land

(All take up the buckets of leaves and straw, and the spades, and go out to the garden. Some will turn over the soil, and others shall follow with cover crop seeds and rainwater, or with mulch to cover the ground. This shall be done throughout the Aequinoctium Autumnale days until all the ground from this year’s crops are covered.)

[Pagan Book of Hours]

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Mabon Crafting – The Corn Baba or Dolly

Mabon Comments & Graphics

The Corn Baba or Dolly

To make a Corn Baba, strip the husks from a dried ear of corn and soak them in water until pliable. Drain the strips on a paper towel and press flat with a warm iron. Take one strip and wrap around a cotton or foam ball to for the head. Attach the head to the cob with tape or glue. Use several long strips to cover the head and body. Cut a narrow strip of husk for arms and roll into 7″ length. Tie off at the ends with strings. Attach to cob and then fashion dress from strips of corn husks. Finish the doll using the silk or yellow yarn for hair. Embellish with colored ribbon, buttons, hats, and a basket.

Categories: Articles, Daily Posts, Pagan Craft Making, The Sabbats | Tags: , , , , , , , , , | Leave a comment

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