Tag: Deity

Deity of the Day – Diana

Deity of the Day – Diana

The classical moon goddess, Diana, is still worshipped by neopagans today. Long after Christianity’s triumph over classical paganism, her worship is still going strong.

Diana was the personification of the positive aspects of lunar forces. She was also believed to have led groups of nightriders (known as the “Wild Hunt” or the “Furious Horde”) who flew through the air. The “Wild Hunt” was comprised of “people taken by death before their time, children snatched away at an early age, victims of a violent end.” The goddess would accompany her followers as they wandered at night among the houses of the well-to-do. Whenever they would arrive at a home that was particularly well-kept, Diana would bestow her blessings upon it.

Diana was intrinsically linked with several other witch deities, including Abonde, Abundia, Aradia, Hecate, Herodias, Holda, Perchta, Satia, and Venus.

Gardnerian Traditional Witchcraft –C.6. The First-Degree Initiation (1957) to C.8. The Third-Degree Initiation (1957)

Gardnerian Traditional Witchcraft –C.6.  The First-Degree Initiation (1957) to C.8.  The Third-Degree Initiation (1957)

C.6.  The First-Degree Initiation (1957)
Draw Circle with Magic Sword or Athame.
Sprinkle with Exorcised Water.
Go round Circle with Magic Sword or Athame, Saying, “I conjure thee, O Circle of Power, that thou beest as a Boundary and a Protection to contain the magic power which I will raise within thy bounds.  So do I bless thee, in the names of Aradia and Cernunnos.”
Go round, saying at East, South, West, and North, “I summon, stir, and call thee up, ye Mighty Ones of the East (South, West, North), to witness the rites and to guard the circle.”
Magus draws down Moon on High Priestess.
Read Charge, then say, “O thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay?” (Place point of the Magic Sword or Athame to Postulant’s heart.) “For I say verily it were better to rush on my blade and perish than to make the attempt with fear in thy heart.”
Postulant: “I have two perfect words: perfect love, and perfect trust.”
Say, “All who have are doubly welcome.”
Entering position: “I give you a third to pass you through this dread door.”  Gives it [kiss].
Lead Postulant sunwise to south of altar, and say, “O thou who hast declared intent to become one of us, hear then that which thou must know to do.  Single is the race of men and of Gods; from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing, but the Gods stay forever.  Yet we can, in greatness of minds, be like the Gods, though we know not to what goal by day or in the night Fate has written that we shall run.  Beyond all seas and Earth’s last boundaries, beyond the Spring of night and the Heavens’ vast expanse, there lies a majesty which is the domain of the Gods.  Thou who would pass through the Gates of Night and Day to that sweet place, which is between the worlds of men and the domains of the Lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure.  HEAR THEN THE LAW: that thou lovest all things in nature; that thou shalt suffer no person to be harmed by thy hands or in thy mind; that thou walkest humbly in the ways of men and the ways of the Gods.  Also it is the law that contentment thou shalt learn, through suffering, and from long years and from nobility of mind and of purpose, FOR THE WISE NEVER GROW OLD.  Their minds are nourished by living in the daylight of the Gods, and if among the vulgar some discoveries should arise concerning some maxims of thy belief in the Gods, so do thou, for the most part, keep silent.  For there is a great risk that thou mayest straightway vomit up that which thou hast not digested, and when someone shall say to thee, “Thou knowest naught,” and it bites thee not, then knowest thou that thou hast begun the work. And as sheep do not bring their food to the shepherd to show how much they have eaten, but digesting inwardly their provender, bear outwardly wool and milk, even so, do not thou display the maxims to the vulgar, but rather the works that flow when they are digested.  Now there is the ordeal.” [This speech was added after about 1960.]
Tie cord around Postulant’s right ankle, leaving ends free; say, “Feet neither bound nor free.”
Leading postulant, proclaim at four quarters, “Take heed, ye Lords of the Watchtowers of the East (South, West, North), that (name) is properly prepared to be made a priestess and a witch.”
Three times round the Circle with Dance step and chant.
Place Postulant in East; say, “Kneel.”
Postulant kneels.
Strike eleven knells on bell; say, “Rise. In other religions the postulant kneels while the priest towers above him, but in the Art Magical we are taught to be humble, and so we kneel to welcome them, and we say:
“Blessed be the feet that have brought you in these ways [kiss];
“Blessed be the knees that shall kneel at the sacred altar [kiss];
“Blessed be thy womb (or organ of generation), without which we would not be [kiss];
“Blessed be thy breasts, erected in beauty and in strength [kiss];
“Blessed be thy lips, which shall utter the sacred names [kiss].
“Before ye are sworn, art willing to pass the ordeal and be purified?”
Postulant “I am.”
Take measure: height (tie knot); around head (tie knot); around heart (tie knot); around hips (tie knot).  Prick postulant’s thumb; catch blood on measure. Place measure on altar.  Have postulant kneel, tie postulant’s feet together, and secure cable tow to altar.  Three strokes on bell.  Say, “Art ready to swear that thou wilt always be true to the Art?”
Postulant “I am.”
Strike seven times on bell and say, “Thou must first be purified.” Scourge 3, 7, 9, 21.
Say, “Ye have bravely passed the test.  Art always ready to help, protect, and defend thy brothers and sisters of the Art?”
Postulant “I am.”
“Then say after me:  I, (name), in the presence of the mighty ones of the outer spaces, do of my own free will most solemnly swear that I will ever keep secret and never reveal the secrets of the Art, except it be to a proper person, properly prepared, within such a circle as I am in now, and that I will never deny the Secrets to such a person if they be vouched for by a brother or Sister of the Art.  All this I swear by my hopes of a future life, and may my weapons turn against me if I break this my solemn oath.”
Loosen cords from ankles and from altar, and remove blindfold; assist to rise.
“I hereby sign thee with the triple sign [the point-down triangle formed by touching the genitals, the right breast, the left breast, and the genitals again.]
I consecrate thee with oil.
I consecrate thee with wine.
I consecrate thee with my lips, Priest (Priestess) and Witch.”
Remove Cords [kiss].
“I now present to you the working tools.  First the magic sword.  With this, as with the athame, thou canst form all magic circles, dominate, subdue, and punish all rebellious spirits and demons, and even persuade angels and good spirits.  With this in your hand, you are ruler of the circle.” [kiss]
“Next I present to you the athame.  This is the true witches’ weapon, and has all the powers of the magic sword.” [kiss]
“Next I present the white-handled knife.  Its use is to form all instruments used in the Art.  It can only be used in a magic circle.” [kiss]
“Next I present the wand.  Its use is to call up and control certain angels and genie to whom it would not be meet to use the sword or athame.” [kiss]
“Next I present the pentacle.  This is for the purpose of calling up the appropriate spirits.” [kiss]
“Next I present the censer of incense. This is used to encourage and welcome good spirits, and to banish evil spirits.” [kiss]
“Next I present the scourge.  This is a sign of power and domination.  It is also used to cause purification and enlightenment, for it is written, `To learn you must suffer and be purified.’ [kiss] Art willing to suffer to learn?”
Postulant: “I am.”
“Next and lastly I present the cords.  They are of use to bind the sigils of the art, also the material basis.  Also they are necessary in the oath.” [kiss]
“I now salute you in the names of Aradia and Cernunnos, Newly made Priestess and Witch.”
Lead round and proclaim to four quarters, “Hear, ye Mighty Ones, (name) has been consecrated a priestess of the Goddess.”
Now present new Witch to coven members.  All should kiss and hug new Witch as welcome into membership.
To close circle proclaim to four quarters, “Ye Mighty Ones of the East (South, West, North), I thank you for attending and, ere ye depart for your lovely realms, I say hail and farewell.”

C.7.  The Second-Degree Initiation (1957)
Form Circle in usual manner, invoking the Mighty Ones at the Four Quarters.  The Initiate should be properly prepared and bound with the Cords.  All are purified, including Initiate.
Circle once, proclaiming at the Four Quarters: “Hear Ye Mighty Ones, . . . (N), a duly consecrated Priestess and Witch is now properly prepared to be made a High Priest and Magus (High Priestess and Witch Queen).”
Circle three times, with dance step and chant.  Initiate then kneels before the Altar and is secured with the Cords.
Priestess or Magus: “To attain to this sublime Degree it is necessary to suffer and be purified. Art willing to suffer to learn?”
Initiate: “I am.”
Priestess or Magus: “I purify thee to take this great oath rightly”.  Strike three strokes upon the bell. Scourge 3, 7, 9, 21.
“I now give thee a new name: . . .” [kiss]
“Repeat thy new name after me, saying, `I, . . ., swear, upon my mother’s womb and by mine honour among men and my brothers and sisters of the Art, that I will never reveal to any at all any of the secrets of the Art, except it be to a worthy person, properly prepared, in the center of a Magic Circle such as I am now in.  This I swear by my hopes of salvation, my past lives and my hopes of future ones to come and I devote myself and my measure to utter destruction if I break this my solemn Oath.'”
Kneel.  Place Left Hand under Initiate’s Knee and Right Hand on Head, thus forming Magic Link, saying: “I will all my power into thee.”  WILL.  Loose, assist to rise.
Consecrate: “I consecrate thee with oil [on genitals, right breast, left hip, right hip, left breast, genitals), I consecrate thee with wine, I consecrate thee with my lips, High Priest and Magus (High Priestess and Witch Queen).”  Loose remaining cords. [kiss]
“You will now use the working tools in turn,
“First the Magic Sword (Form Circle) [kiss]
“Second the Athame.  (Form Circle) [kiss]
“Third the White-Handled Knife  (use) [kiss]
“Fourth the Wand.  (Wave to 4 Quarters) [kiss]
“Fifth the Pentacle.  (Show to 4 Quarters) [kiss]
“Sixth the Censer.  (Circle, cense) [kiss]
“Seventh the Cords.  (Use) [kiss]
“Eighth the scourge: for learn, in witchcraft you must ever give as you receive, but ever triple.  So where I gave thee 3, return 9; where I gave 7, return 21; where I gave 9, return 27; where I gave 21, return 63.” (Use, 9, 21, 27, 63; i.e., 120 in all [kiss])  “Thou hast obeyed the law.  But mark well, when thou receivest good, so equally art bound to return good threefold.”
The Priestess or Magus is then loosed from the cords and says: “Having learned thus far, you must know why the Wicca are called the Hidden Children of the Goddess”.
Then the Legend of the Goddess is either read or acted out.  If it is possible to act it out, the new Initiate may take one of the parts.  One of the Coven should act as Narrator, and another as Guardian of the Portal.  The Priestess, or another woman, may act the part of the Goddess, and the Magus, or another man, may act the part of the God.  The Priestess — or whoever is taking the part of the Goddess — takes off her necklace and lays it on the Altar.  Then she goes outside the circle and is dressed in a veil and jewellery.  The Magus — or whoever is taking the part of the God — is invested with a horned crown and girds on a sword, which he draws and stands in the God position with sword and scourge, by the altar.
Narrator: “In ancient times our Lord, the Horned One, was, as he still is, the Consoler, the Comforter; but men knew him as the Dread Lord of Shadows — lonely, stern, and hard.  Now our Lady the Goddess had never loved, but she would solve all mysteries, even the mystery of Death — and so she journeyed to the Nether Lands. The Guardians of the Portals challenged her:”
(The Priestess — or whoever is taking the part of the Goddess  — advances  to the side of the Circle. Whoever is taking the part of the Guardian of the Portal challenges her with the Sword or Athame.)
Narrator: “`Strip off thy garments, lay aside thy jewels, for naught may ye bring with ye into this our land’.  So she laid down her garments and her jewels and was bound, as are all who enter the realms of Death the Mighty One”.
(The Priestess takes off the veil and the jewellery and lays them down outside the Circle.  The Guardian of the Portal binds her with the Cords and brings her inside the Circle.)
Narrator: “Such was her beauty that Death himself knelt and laid his sword and crown at her feet and kissed her feet.”
(The Magus — or whoever is playing the part of the God — comes forward and lays the Horned Crown and the Sword at the Priestess’s feet and kisses her feet)
Narrator: “Saying, `Blessed be thy feet that have brought thee in these ways.  Abide with me, but let me place my cold hand on thy heart’. And she replied, `I love thee not. Why dost thou cause all things that I love and take delight in to fade and die?’ `Lady,’ replied Death, `’Tis Age and Fate, against which I am helpless.  Age causes all things to wither; but when men die at the end of time, I give them rest and peace and strength, so that they may return. But you, you are lovely. Return not; abide with me.’ But she answered, `I love thee not.’  Then said Death, `An you receive not my hand on your heart, you must receive Death’s scourge.'”
(The Magus rises and takes up the Scourge from the Altar.)
Narrator:  “`It is fate, better so,’ she said, and she knelt.”
(The Priestess kneels before the altar, and the Magus uses the scourge 3, 7, 9, 21.)
Narrator:  “And Death scourged her tenderly, and she cried, `I feel the pangs of love’. And Death raised her, and said, `Blessed be,’ and he gave her the Fivefold Kiss, saying, `Thus only may you attain to joy and knowledge’.”
(The Magus raises the Priestess, gives her the Fivefold Kiss and unties the cords)
Narrator: “And he taught her all the Mysteries and gave her the necklace, which is the Circle of Rebirth.”
(The Magus takes the Priestess’s necklace from the Altar and replaces it about her neck.  The Priestess takes up the Sword and the Horned Crown from the floor, where the Magus placed them, and gives them back to him.  Then he stands as before by the Altar, in the position of the God, and she stands by his side in the pentacle position, as Goddess)
Narrator: “And she taught him the mystery of the sacred cup, which is the cauldron of rebirth.  They loved and were one; and he taught her all the Magics.  For there be three great mysteries in the life of man — love, death, and resurrection in a new body — and magic controls them all.  To fulfill love you must return at the same time and place as the loved one, and you must meet and know and remember and love them again.  But to be reborn you must die and be ready for a new body; to die you must be born; without love you may not be born — and these be all the magics.  And our Goddess ever inclineth to love and mirth and happiness, and guardeth and cheriseth Her hidden children in life; and in death she teacheth the way to have communion, and even in this world She teacheth them the Mystery of the Magic Circle, which is placed between the worlds.”
The Priestess or Magus then replaces the Sword, Crown, Scourge, etc., upon the Altar, and taking the new Initiate by the hand and holding the Athame in the other, passes once round the Circle, proclaiming at the Four Quarters, “Hear, Ye Mighty Ones, . . . hath been duly consecrated High Priest and Magus (or High Priestess and Witch Queen).”

C.8.  The Third-Degree Initiation (1957)
Magus gives Fivefold Kiss.
Magus: “Ere we proceed with this sublime degree, I must beg purification at thy hands.”
High Priestess binds Magus and ties him down to the altar.  She circumambulates three times, and scourges Magus with three, seven, nine, and 21 strokes.  She then unbinds him and helps him to his feet.
Magus now binds the High Priestess and ties her down to the altar. He circumambulates, proclaiming to the four quarters, “Hear, ye mighty Ones, the twice consecrate and Holy (name), High Priestess and Witch Queen, is properly prepared and will now proceed to erect the Sacred Altar.”
Magus scourges High Priestess with three, seven, nine, and 21 strokes.
Magus kisses her feet. “Ere I dare proceed with this sublime degree, I must again beg purification at thy hands.”
She binds and scourges him.
Note: if High Priestess has not performed this rite before, he says, “Here I reveal to you a great mystery.”  [Kneel and place couch in position so as to face north.]

Assist me to build
As the Mighty One willed,
An Altar of praise,
From beginning of days,
Thus doth it lie,
Twixt the points of the sky,
For thus it was placed When the Goddess embraced The Horned One, Her Lord, Who taught her the word,
[Priestess lies down in such a way that her vagina is approximately at the center of the circle]
Which quickened the womb,
And conquered the Tomb.
Be thus as of yore,
The Shrine we adore, [kiss]
The feast without fail,
The life-giving Grail, [kiss]
Before it uprear
The Miraculous Spear,
And invoke in this sign
The Goddess divine. [kiss]

Invoke: “Thou who at moon of night doth reign,
Queen of the starry realm above,
`Not unto Thee may we attain
Unless Thine Image be of Love.’ [kiss]

By moon-rays silver shaft of power,
By green leaf breaking from the bud,
By seed that springeth into flower,
By life that courseth in the blood. [kiss]

By rushing wind and leaping flame,
By flowing water and green earth,
Pour us the wine of our desire
From out Thy Cauldron of Rebirth. [kiss]

Here may we see in vision clear
The Secret Strange unveiled at length,
The wondrous Twin-Pillars rear
Erect in Beauty and in Strength. [kiss breasts]

Altar of Mysteries manifold, The Sacred Circle’s central point, Thus do I sign thee as of old, With kisses of my lips anoint.
(Eightfold Kiss: 3 points, Lips, 2 Breasts and back to lips, & 5 points*, with oil, wine, & kisses)

Open for me the Secret Way,
The pathway of intelligence,
Between the Gates of Night and Day,
Beyond the bounds of time and sense.

Behold the Mystery aright,
The Five True Points of Fellowship,
Here where the Lance and Grail unite,
And feet and knees and breast and lips.”

Magus and High Priestess: “Encourage our hearts, Let thy Light crystallize itself in our blood, fulfilling us of Resurrection, for there is no part of us that is not of the Gods.”
(Exchange Names.)

Deity of the Day – Hekate

Deity of the Day

Hekate


Perhaps the most notorious of all witch goddesses, Hecate was a dark manifestation of Diana. Hecate is the patron goddess of witches and sorceresses because of her skill in the arts of black magic. She is the queen of darkness, perverse sexuality, and death. Classically, she is the goddess of “roads in general and crossroads in particular, the latter being considered the center of ghostly activities, particularly in the dead of night… Offerings of food (known as Hecate’s suppers) were left to placate her, for she was terrible both in her powers and in her person–a veritable Fury, armed with a scourge and blazing torch and accompanied by terrifying hounds.”

The followers of Hecate were rumoured to have strange powers, such as that of being able to draw down the moon in order to employ the averse aspects of lunar forces. Followers could metamorphose into animals and birds, had insatiable sexual appetites, and had an intrinsic understanding of aphrodisiac and poisonous herbs.

Deity of the Day – Arianrhod

Deity of the Day

Arianrhod

　

Is a major goddess in Welsh legends. Her name means “silver wheel” or “silver disk”. Legend has it that Arianrhod claimed to be a virgin, but when her virginity was tested she gave premature birth to twins – Dylan who escaped into the sea, and Lleu Llaw Gyffes who became the object of his mothers scorn.

Many Wiccans believe that Arianrhod is a noon goddess and they associate her with birth and rebirth. In some traditions she is perceived as the triple goddess – Arianrhod, Blodeuwedd and Cerridwen. She is also connected with the “Spiral Dance”.

How Do I Know if a Deity Is Calling Me?

How Do I Know if a Deity Is Calling Me?

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About.com   Paganism/Wicca

Question: How Do I Know if a Deity Is Calling Me?

A reader writes in, “There’s been some weird stuff going on in my life, and I’m beginning to notice things happening that make me think a god or goddess is trying to contact me. How do I know that this is the case, and that it’s not just my brain making things up?”

Answer: Typically, when someone is “tapped” by a god or goddess, there is a series of messages, rather than a single isolated incident. Many of these messages are symbolic in nature, rather than actual “Hey! I’m Athena! Lookit me!” kind of things.

As an example, you might have a dream or vision in which you are approached by a human figure who has something different about them. You’ll probably know it’s a deity, but they are sometimes evasive when it comes to telling you who they are — so you could do some research, and figure out who it was based upon appearance and characteristics.

In addition to a vision, you might have an experience in which symbols of this god or goddess appear randomly in your daily life. Perhaps you’ve never seen an owl before in your area, and now one has built a nest above your back yard, or someone gives you a gift of an owl statue out of the blue — owls could represent Athena. Pay attention to repeat occurrences, and see if you can determine a pattern. Eventually you may be able to figure out who it is that’s trying to get your attention.

One of the biggest mistakes people tend to make, when they’re being contacted by a deity, is to assume it’s the god or goddess you’re most drawn to — just because you’re interested in them doesn’t mean they have any interest in you. In fact, it may well be someone you’ve never noticed before. Martina, a Celtic Pagan from Indiana, says, “I had done all this research about Brighid, because I was interested in a Celtic path, and she seemed like a hearth and home goddess I could relate to. Then I started getting messages, and I just assumed it was Brighid… but after a while I realized it didn’t quite fit. Once I actually paid attention, and heard was being said instead of just what I wanted to hear, then I discovered it was actually an entirely different goddess reaching out to me — and not even a Celtic one.”

Bear in mind as well that raising magical energy may heighten your awareness of this sort of thing. If you’re someone who raises energy a lot, that may leave you far more open to receiving a message from the Divine than someone who doesn’t do much energy work.

Can I Dedicate to More Than One Deity?

Can I Dedicate to More Than One Deity?

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About.com   Paganism/Wicca

Question: Can I Dedicate to More Than One Deity?
A reader asks, “Several months ago, when I first began exploring Paganism, I found myself drawn to a particular goddess. Since there was such a strong connection, I performed a dedication ritual to her, and have honored her ever since. Now, however, I feel I’m being called by a different goddess. I’d like to honor both, but I’m worried it might be seen as disrespectful to the first one if I re-dedicate to the second. Can I change my affiliation respectfully, or may I dedicate to multiple deities? I know many believe one should only dedicate to the God/dess OR a specific pair of deities.”
Answer: That’s an interesting question, and one that can have a variety of answers, depending on your particular flavor of Paganism. In some Pagan traditions, people dedicate to a single god or goddess of that tradition’s pantheon. In other cases, they may dedicate to a pair of deities. Occasionally, people may feel a connection with deities from different pantheons altogether. It happens.

Human spirituality tends to be somewhat fluid, in that while we can honor one deity we can also be called by another. Does this mean the first no longer has any influence? Not at all – it simply means some other aspect of the Divine finds us interesting.

If you genuinely feel called by this second deity – and from your email, it seems pretty clear that you do – then I would consider exploring things more. Ask the first goddess if she would really be that offended if you honored another one in tandem with her. After all, the deities are distinctly different beings, so honoring a second goddess doesn’t necessarily mean any toes are getting stepped on.

If you’re fortunate enough to have been tapped by the Divine, not just once, but twice, I’d regard it as a gift. My opinion would be that as long as neither deity has any objection to the presence or worship of the other, everything should be fine. Treat both with respect, and show them each the honor they deserve.

Can We Connect to Deities of the Opposite Gender?

Can We Connect to Deities of the Opposite Gender?

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About.com   Paganism/Wicca

Question: Can We Connect to Deities of the Opposite Gender?
A reader writes in asking, “I read that people can’t connect to a deity of the opposite gender as easily as they can connect to deity of the same gender. Does this mean that one gender can’t be as spiritual as another? Or does it mean that the god and goddess are not equal?
Answer: I’m not sure where you read this information, but my opinion is that it’s patently false, for a couple of reasons. Actually, let’s break your question down a bit, because it’s multifaceted.

Your first question is, “Can a person connect to a deity of the opposite gender as easily as they can one of the same gender?” Yes, absolutely. You’ll meet many women who honor a male deity, and plenty of men who follow a female one. I don’t think it’s a question so much of “which is easier,” but of “which deity reaches out to us.”

As to whether one gender is more spiritual than another, it goes without saying that anyone can be a spiritual person, in any degree, regardless of gender. That having been said, you’ll find that among the Pagan community there are far more women than men, but that’s not because women are more spiritual. It’s because Paganism embraces the feminine as equal to the masculine – something that’s lacking in a lot of monotheistic religions — and so more women tend to be drawn to Pagan paths.

As to whether the “god and goddess” are equal, that’s a bit more complex to answer. In some Pagan belief systems, there is simply a god and goddess, and they are nameless and equal. In other systems, the god may be a consort of the goddess, and she takes the higher seat, superior to her male counterpart. However, many Pagan traditions – those that identify as specifically polytheistic — don’t hold to the “all gods are one” notion, and in these paths the gods and goddesses have individual names and aspects. In such cases, it’s not a question of equality, but of who the practitioner has chosen to honor. Let’s say you follow a Celtic path, and you personally honor Brighid. Does that make her better than, or superior to Cernunnos or Lugh? No – it simply means that she is the deity you connect with best.

The bottom line is that if you feel a connection to a deity — whether a male or female one — be thankful that you’ve had the experience. Think about why that particular deity has selected you, and how you can honor him or her in a way that is appropriate. After all, we don’t choose the gods — they choose us.

A Blessed Sunday Morning, my dear Brothers & Sisters!

Good Morning all my precious family! I hope this Sunday morning fines you all doing well. I have had something that has been eating at me all week. I have had several mainstream religion individuals, including pastors and priests, write me in regards to our Religion. None of the letters were bad. In fact, they were very surprising. The pastors and priests expressed interested and curiosity about our Religion. They said it had always fascinated them but they did not want to come out and reveal this to their congregations. I can’t say that I blame them, it would be like me telling you I was a Baptist (you better no that is not true !). They all said they never expected for me to write them back. Truthfully, I have saved their letters in our email account. One day, when the Goddess gifts me with Her words, I will write back.

The mainstream individuals write for another reason. They want to join our Religion but they are scared. Scared that there is no Goddess, no Summerlands, no Reincarnation, NOTHING! They are scared if they turn to our Religion and forsake their own they will go to hell. The very first letter, I ever got like this stumped me. I had never been around anyone who came right out and said they were scared to convert to our Religion. I was dumbfounded to say the least. After careful thought and asking the Goddess to help me, my answer to them were…..

“My dear friend,

I don’t know if I can easy your fears or not, but I will try. I wonder why, if you are scared of our Religion, would you ever consider turning to the Goddess. I came to the realization something is missing in your life. The mainstream religions are not filling that emptiness you feel. The longer you go the bigger the emptiness feels and then it turns into a feeling of being lost. Something is missing and you want to know what.

First off, let start with your fear of going to hell. In The Craft, we have no  concept of hell nor the devil. I would venture to say you have been in your religion all your life. From the time you were a little baby till now. You were never given the choice of your own religious practices, you assumed the practices of your parents. You went to Sunday school and church every time the door was open. You might not have even known there was other Religions till you got grown. But you are grown now and seeking, seeking what you don’t know. But that emptiness has to be filled.

There are thousands of Religions in the world. I cannot say which one is right or which one is wrong. As many as there are I can’t believe they are all wrong. It would be a very cruel God that only chose one Religion and left the rest to rot. I cannot guarantee you The Craft is the right Religion. I am only the messenger. I can, however, testify to what I have seen the Goddess do and the ability She has given me. The Goddess, to me is a Divine Being of Endless Love & Mercy. She is my mother. In my Religion, I have three mothers, my maternal mother who has passed on, my Deity and my Holy Divine Mother. What other Religion can say that? We have Laws and Ethics we live by. Most people don’t realize that but we do. My personal opinion on this or that being the right or wrong religion, I still can say. I am betting on Witchcraft to be the Right One. Just as any Baptist is betting on theirs being the right one. The Pentecostal are betting on theirs also. If you will stop and look at all these religions, the Gods/Goddesses they speak of, are merciful, loving, kind, understanding and most of all it is repeated over and over, we are their children. With all those Religions, I can believe only one is right. I believe in their own aspects all of them are right. My personal belief is if you find a Religion that calls to you. Then go to it. Don’t be afraid, never be afraid of the Gods, they love you no matter what. That Religion you take up will have guidelines how to live, follow them. Lead a moral, up-standing, ethic life and believe no merciful God or Goddess would ever turn you way.

I am not going to lie to you, I would love for you to come and experience the Goddess and Her Religion. I believe if you do you will find similarities between our Religion and the Christian religion. You see our Religion is the oldest Religion on Earth. The early Christians liked some of our practices so well they adopted them for their own use. And we are suppose to be the evil ones!

What you have been led to believe about Witchcraft is untrue. Put your fears aside and found out for yourself what is drawing you to our Religion. I already know what it is, it is our Goddess. I know the Path I have took has been full of many joys and much happiness. I hope you will come to know these things also.

You will never be alone, dear friend. The Goddess is around you everywhere.

Blessings, Peace & Comfort,

Lady Of The Abyss

(Sample letter)

The Divine Is Everywhere

Fantasy Graphics=
 
The Divine is everywhere
Flowing through the Universe
Light and water and air
Loving and healing
Every place is Divine
And every home touch by Deity.
 
The Divine is everyone
Walking a thousand Paths
Stranger, friend and family
Different yet the same
And every person touched by Deity.
 
The Divine is inside me
In every breath I take
Action, thought and essence
Accepted and accepting
I am Divine
I touch and am touched by Deity.
 

Blessed Be!

The Power of Spirit

The Power of Spirit
Author: Crick

As a witch I firmly believe in the rebirth of the spirit that we call reincarnation. Having said that I have had moments where I have wondered about the development of spirit, as it goes through such stages.

For instance I have mused on whether all of our spirits have started from the same level of experience and need as far as our individual growth. Or are some spirits inherently wiser from the get go and thus advance more rapidly then others?

If one is to believe that the final goal of the spirit is to become as one with one’s chosen Deity. Then another thought would be as these spirits reach their goal, are they in turn replaced by new spirits?

Or are new spirits added according to a divine plan of which we have no knowledge of while in earthly form?

What is the source for the terms “Old souls” in relation to certain folks? Could this be those spirits who have gone through a number of lifetimes?

Or is it the spirits who have gone through a number of lifetimes who have actually obtained knowledge of the lessons that are assigned to each life?

Once a spirit has completed a life are the lessons connected with that life now behind spirit or do they keep shifting from one life to another until spirit finally “gets it”?

Or are these lessons lost and spirit simply moves on to the next set of challenges?

For living a life is no guarantee that such life lessons have been learned at all. It is no secret that some folks wile away their lives through the use of alcohol, drugs, extended moods of anger which only results in negative energy, arrogance which is where one is simply spinning their wheels rather then learning and so forth.

It seems that as far as the human psyche goes, it is easier to engage in negative behavior then it is to actually take hold of ones life and to draw closer to deity.

Taking this thought a step further, once spirit reaches its final goal, are all spirits equal in knowledge and experience or are there various levels of accomplishment that spirit can attain at the end of its journey?

I personally use the analogy of spirit being the flower encased within the human body or seed if you will. As we go through this life we make the conscious or in some cases unconscious choice of either nurturing this flower or not.

When the seed/human body falls away then the flower/spirit is allowed to sprout. It is how we have nurtured this flower/spirit, which will determine whether it becomes a beautiful flower or a weed if you will. This further determines whether spirit needs to repeat the process or whether it can then be free to evolve even further along the spiritual path.

I may be a cynic, but as I look around this world I see more weeds then beautiful flowers.

It seems as if so many folks these days are becoming more and more near-sighted. Being far more concerned about their immediate human desires which are mistakenly perceived as needs rather then the broader picture which is the nourishment of our spiritual needs.

If spirit can feel emotional pain, it must be writhing with anxiety.

As pagans we are aware of the many subtle intricacies of our spirit.
For instance our spirit consists of a soul, which serves as our inner voice. We are aware that there are orbs of energy called chakras that in turn are associated with our major organs.

There is the aura which ebbs and flows in accordance with our emotional and physical states. And some will say that there is an etheric layer of energy that resides as a buffer between the energy of the aura and the actual soul.

At any rate these are the things that we know about the spirit as humans. Could there be so much more that we don’t know about the spirit?

Could the Great Mysteries of life be the discovery of knowledge that we lack in regards to our spirit?

Sometimes I wonder if the spirit sheds the soul when the physical body dies, much like a tree that sheds its leaves when going into a dormant state.

I personally believe that each soul is unique to each physical body. And that spirit chooses which soul to inhabit in order to garner the experiences that are inherent to that particular soul.

I also wonder what we actually mean by the expression, “free spirit”.

Could this be an archaic reference to a spirit that is unfettered? Can a spirit be enslaved or contained in some way by another spirit or perhaps an entity that we are unaware of. Can a lack of knowledge through lessons ignored or not learned lead to such a state of enslavement?

Could it be that all of the horrendous acts of violence, emotional, physical and mental that human’s do to each other be a result of such spirits who have become so enslaved?

These thoughts are not that far fetched really.

In ancient times the Egyptians believed that when a body had reached its final days the spirit would come before an intermediary for judgment. The soul of that spirit which was represented by the heart of the deceased was weighed on the scales of Fate against a feather.

If the soul turned out to be lighter then the feather then the spirit/soul was allowed to pass into an idyllic environment, a resting home for spirits if you will. But if the heart/soul outweighed the feather then the soul/spirit was immediately destroyed by a waiting demon.

I am not sure if this meant that the Egyptians believed that a spirit could be terminated or if this was an analogy for the death of that persons experience up to that point. In which case, the spirit would have to begin all over again. Which leads me to my final thought, is there a set agenda or curriculum if you will that the spirit has to attain to reach the end of one’s goal?

I realize of course that any answers one may have to these musings are pure speculation. But in all reality, isn’t life but a series of speculations?

 

Footnotes:
From the thoughts of an old man…

The Origin of Magick

The Origin of Magick

Author:   Crick   

Have you ever wondered about the origins of magick?
By magick I am not referring to the stage tricks employed by various entertainers for our amusement, but rather the energy which numerous cultures and belief systems have tapped into in order to manifest their various objectives.

This universal gift is known by many different names depending on which culture/belief system one looks at. It may be known simply as magick, prayers, miracles, life force, juju, karma and so forth.
For the purpose of this article it will be referred to as energy.

Have you ever wondered if such energy was a latent presence here on earth prior to the arrival of humankind? Residing here as an ancient primordial force, which was patiently waiting for sentient beings to discover its presence and purpose.

And if it was here prior to the arrival of human beings, did it serve an active purpose in the shaping of life and/or the creation of events that allowed for said life to begin? Was this primordial energy an essence that was introduced by Deity by way of a direct involvement with what we know as life? Or was it a side effect that formed as a result of actions taken by Deity during the course of said activities?

Or perhaps it is a development that manifested itself with the advent of humans? Could it be that the life force that we know as spirit introduced this energy into the life process in order to provide us with opportunities to expand our spiritual awareness and/or connection with alternate realms?

And if this is the case, why do you suppose that such a tool for growth and/or communication is so under utilized?

I say this because in society today, folks tend to become less connected with the world around them and more absorbed with the part of the self that is influenced by the individual ego.

And if this is a tool for growth and communication, why is it that those folks who actually use this energy for this purpose are spurned and looked upon with suspicion and in many cases with outright disdain by others in society? Witchcraft in essence, embodies the concepts and principals in the use of such energy.

And yet the word “witch” brings out and runs the gauntlet of emotions and perceptions of humanity as a whole. And depending on which side of the fence one stands, a witch is either an evil and vile creature or a person who is in touch with and resonates with the universal energies of which magick is a major part of.

Where does this fear of the unknown come from?

Was the ego installed into our souls as a balance to such a powerful tool? Has the balance shifted too far to one side of our souls?

As humans we readily employ magick in our various endeavors, but do we really understand its origins and what exactly is that we are using as a tool? Could the ego be a safety mechanism that has been allowed for whatever reasons, to exceed its purpose?

In some cultures, magick known as prayers is used as a means of communication with Deity. Does magick have but one specific intended use? And if so, are all other uses of such energy but an abuse of its original intended use?

Within these same cultures, when an event that is normally beyond the capacity of mere mortals, occurs, it is called a miracle.

Are these so called miracles really but a form of the same energy that others would call magick? Can we as humans in fact manifest these miracles by employing this energy? Or should such manifestations be the sole province of deity?

And while we are on the subject, does this energy have a shelf life?

Does it become stronger with use, opening even more avenues of discovery and power as one venture along the path, or does it weaken from non-use and/or the cultural disbelief in such a power?

Or is it simply a neutral tool offered by the powers to be, with many different attachments waiting to be realized by humanity.

Regardless of what name we call this energy or by what concept we use to identify with it, this gift has surpassed all boundaries of cultural, religious and societal beliefs. It is found in all aspects and fiber of this existence that we call life. It is a dominant force, often in a passive way, in basically everything that we do as humans. As such we may most likely only achieve but a peripheral understanding of such a complicated and diverse force.

Perhaps one day when we become as one with deity, a more comprehensive understanding of such a gift will be made known to us. But until such a revelation is proffered by the powers that be, we should always strive to understand as much as we are able to in order to effectively use such energy in a way that is both constructive and meaningful to our personal lives and not only our personal lives but to those around us as well.

As members of a diverse community, we have a responsibility to contribute to the health and well being of our community. Because of the diversity of society, there will always be divergent views as to what this energy is or in how it is to be used. But at the end of the day, how we use such energy is still an individual decision.

There are certain pagans, in particular Wiccans, who believe that whatever energy is sent out will return to the originator threefold.
As a traditional witch, I personally am not so sure that such a transfer is so cut and dry, but in general such a concept is a good yardstick or learning curve to adhere to.

I personally do not consider myself a master for I do not believe in such a being outside of deity. Rather I am a student of life with lots of questions. For without such questions there are no answers.
And quite frankly I don’t have answers to many of the questions that I have asked here. What few answers I may have are based upon my personal life experiences.

As pagans we are each individual and thus should answer such questions as they pertain to each person in regards to ones own beliefs and practices…

Spell Caster’s Affirmation

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Spell Caster’s Affirmation

There is one Presence and Power in the Universe
That manifests to me as Goddess and as God
It guides the stars and the planets
It guides me and moves through my life
For I am a perfect incarnation of God /dess
And a perfect priest/ess of God/dess
I am a complete manifestation of this power
I release all imbalanced energy and it’s effects
I harness harmonious energy
And shape it for the good of all
In accordance with free will
With ease and with joy
With love and kindness
So mote it be

Once a Witch, Always a Witch

Once a Witch, Always a Witch

Author:   RuneWolf   

I’ve heard it said “Once a Witch, always a Witch, ” meaning that if we were a Witch in a previous life, we are more or less destined to be a Witch in this one. I don’t know if that’s specifically true in my case, but it might explain some things in the story of my journey to the Craft.

As with many of my generation (and other generations, of course!), my first introduction to the concept of a Witch was the infamous Wicked Witch of the West in The Wizard of Oz. Oddly enough, when most of my friends and relatives were rooting for Dorothy and her crew, I was on the side of the Witch. After all, she wasn’t that horrid to me – Margaret Hamilton looked better in green and black than she did in plain black-and-white, and she had a better personality than many of my friends’ mothers! And most importantly, all she wanted were her late sister’s shoes. More than anything, it was the matter of the Witch of the East’s death and the dispute over the slippers that really set my young mind in turmoil. Why shouldn’t the Witch be mad at Dorothy? The little brat had killed her sister and stolen her slippers. Wasn’t that wrong? It seemed perfectly logical to me that the Witch should be irate. Even after my parents and friend tried to “explain” things to me, I still had my doubts.

Then came Bewitched. I don’t think I missed an episode in the first run. Aside from the madcap comedy, I was attracted by the underlying story of Samantha – a Witch just trying to live an everyday life. Little did I know that that admittedly exaggerated and fictionalized story line would become my own life story decades later! But despite the enthusiasm I had for the show, I also realized intuitively that Witchcraft was much more that waving your hands, reciting rhymes and twitching your nose. On some level, I knew that although they might have some things right, they were still way off the mark.

So much for the media influence on my childhood – what about religion and spirituality? My parents are devout Methodists in their own right, and raised us as such. That is to say, they believed that your religion (synonymous, to them, with spirituality) was something that you lived and breathed every day, not just in the confines of the church or congregation. To the point, in fact, where going to church became less and less of a priority for my parents as their children matured. Eventually, we would all drift away from the “fold” to find our own ways. There came a time when my parents no longer insisted that I accompany them to church. This was about the time I “came of age” and began to search for my own independence. I stopped going to church, not because I was particularly anti-Christianity, but because I found no spiritual fulfillment in our church. It was the early ’70s, and the church was heavily involved in “political” issues – the War in Viet Nam, women’s rights, racial equality and so on. All very worthy endeavors – but to me, they were just newspaper headlines, and did not address the yearning that was beginning to awaken within me. So I left the church but not in anger, and I bear it no particular animosity to this day. I know many people for whom it has become a spiritual anchor, a source of strength and beauty in their lives, and who can decry that?

Thus began my journey, though I didn’t think of it as such at the time. Over the next few years, into my early 20s, I would develop my own understanding of the Divine that, oddly enough, would dovetail very neatly with the Paganism that I would encounter years later. Principally, I came to see that Deity was immanent in the world, not separate from it, and that Deity could as easily be Her as Him. In fact, I clearly remember one of the most insightful moments of my young life, when I saw the bumper sticker that read “God Is Coming, And Boy Is She Pissed!” – and I thought “Of course! Why shouldn’t God be female? He/She/Them/It can be anything They want!”

Interestingly, during this period, I was heavily involved in school theatre, and played the Rev. Hale in The Crucible, and John the Witch-Boy in Dark of the Moon. It was the latter experience that really fueled my nascent interest in Witchcraft as a viable and living Tradition, as well as a mystical Path, and would stay with me through the dark and tumultuous years that were to come. It was also through Dark of the Moon that I made a connection with my Appalachian roots, and the long, deep tradition of Witchcraft that runs through the hollows.

Unfortunately, shortly after my graduation from high school, my life ran aground on the shoals of alcoholism, and remained marooned there for the next decade and a half. That’s not to say that I didn’t try to find my way, but spirituality and addiction are mutually exclusive. As much as I sought, and read and tried to practice, I never could make any headway. Duh! Zen meditation doesn’t really work if you’re getting up every five minutes to get a cold beer.

I ran the gamut from Taoism to Zen to Shinto to Western Occultism and even into Satanism, and nothing seemed to “work.” Eventually, I just gave up and drifted, empty and in pain.

When I’d had enough of that, I finally got sober. It’s interesting that it was through the gateway of AA, a spiritual program with decidedly Christian origins, that I finally came to the Craft. For years, I had assumed that the concept of Deity I had evolved in my late teens was somehow “wrong” because it wasn’t like “everyone else’s.” Then I got into AA, and one of the first things I really heard was “God as we understand Him.” That went through me like a lightening bolt, and suddenly everything that I used to think I believed in was supported, validated and encouraged. Suddenly, I was back on the Path, back to my journey of discovery.

It would take another two years, involve a side-journey through the realms of shamanism, and finally an introduction to the Internet, but at last I came “home” to the Craft. Even that was a near thing – my Teacher and I met on the Internet, began a correspondence that became a friendship and eventually led to my Dedication and Initiation. But how easily we could have missed each other! Surely the Gods were working that day to make sure we got together.

Since then, my journey has continued through many trials, including lapses in my sobriety. And I am even more convinced than ever that my sobriety must come first, for without it, I am totally cut off from the Gods. But when I am sober, and in tune with my Deities, my life is sweet beyond any ability of mine to describe. Not always easy, mind you – not always gentle. But always sweet, even if there is a little tartness or bitterness to set off the sweetness.

I began as a lone wanderer, became a Wiccan Priest, and now find myself something of a wanderer again. I must confess I am more at home in the role of Solitary – what some call a Hedge Witch – than I am as part of a coven or even less formal group. The Tradition into which I am Initiated is descended from Gardnerian Wicca, but would surely be considered Eclectic by hard-core Traditionalists. And I am a bit eclectic even for my Tradition!

And so it goes. Each day, I find a new aspect to my Craft. Some of them fit into my practice of Wicca, some fit into my practice of hedgecraft. I’ve come to realize lately that when I thing of myself as Wiccan, I think in terms of the religion and the group. When I think of myself as a Witch, I think in terms of my individual spiritual life and practice. There is, to me, a wildness and freedom about being a Witch that doesn’t always fit well into even the most liberal of Wiccan frameworks. And yet I derive strength and awen – a Druid term – from each.

This is my tale. These are my thoughts and opinions. May they be of amusement or use to someone out there.

THE AUTARCHIC CREED

Celtic & British Isles Graphics
THE AUTARCHIC CREED

We of the Old Religion have our own particular compact with our
deities that charges simply, “An it harm none, do as ye will.”
And our gods do not despise us for being human but delight in our
celebrations of life and love. We are ageless souls, only for a
while within bodies – merely visitors upon this plane. We are
brothers to the gods and only temporarily cousins to the ape,
and our lives belong to us, not to this world nor to its earthly
governors. We are not doomed to shame and decay; not lost; not
indentured to perish with earthly manifestations; not disposed
to eternal misery for any past or present lapses of courage or
wisdom. We are as children in the school of life who must learn
our lessons, on life at a time, before we graduate. Our lives
span the march of time, striving upward, subordinate only to our
individual probity and growth.

But in this mortal life, greedy, trivial hierophants and mundane
rulers have perpetrated a fraud upon humanity. They have purloined
for profit and temporal power, our legitimate heritage, and that of
all society, and have substituted for it shame, despair, and fear,
inventing evil deities to terrify and to constrain mankind from the
exercise of his own native conscience.

Still we take our uncertain portion time and again, joining with the
species on this plane, only to meet with earthly disunity and distress;
only to be told by bogus, uncelestial shepherds that we are deficient
and fundamentally iniquitous; constantly rebuked that our natural
birthright is insubstantial or even sinful, and that we must cleave
to the pious injunctions of reigning mortals, no matter how oppressive,
or suffer beyond measurable time, yearning for some mythical golden
glory just out of reach, but somehow never quite worthy of it.

That is the apocryphal hell and the fabled satan; they are of mortal
creation; they are now, not in some remote bye-and-bye; and those who
choose to believe in them perpetuate them in this earth. But nevertheless,
by by sublime design, despite narrowness, folly or fear, we all, each
and every one, possess this wonderous legacy:

that each of us sustains a singular covenant with the cosmic, in that
the soul is and ever was, one with the universe, conducting itself in
concordance with the absolute. And whatever paths it may walk, or
whichever faith it may follow, on sojourn at a time, each shall as a
consequence of that oneness, and attuning with its destiny, eventually
return on its own to its source to again be part of that totality,
atoned, aware and unshackled.

“JUSTIFICUS”

Trancework and Journeying

Trancework and Journeying

Author:   RuneWolf   

I came to Paganism directly through the practice of “core shamanism, ” so trancework was a foundation stone of my spiritual practice even before I consciously thought of myself as Pagan, and it remains so to this day. It is the third leg of the cauldron, so to speak, in my communication with the Gods, especially my Patron, the other two being prayer and meditation. I personally see these three practices as separate and distinct, although they are quite similar in many respects and overlap considerably in my practice.

Meditation, to me, is just plain ol’ Eastern-style void-stillness meditation, and I use it to give myself a break when the chatter of Talking Self gets to be too much. I use it to wind down the “rat wheel, ” to reestablish my spiritual equilibrium and to center and ground out the toxic energies we so often encounter—and accumulate—in the workaday world. I have been known to “slide sideways” from meditation into a spontaneous journey, but I do consider meditation a discipline, much like regular exercise, and when I set aside time to meditate, I try to stay focused on just that practice.

Prayer, for me, is nothing more or less than talking directly to the Gods. I have regular times – morning and evening, for instance—when I pray, but I don’t limit my contact with Deity just to those times. Depending on what’s happening in my life, I may be in prayer pretty much all day long, and I talk to the Gods “just as if” They were right there in the room—or the car!—with me, because in my understanding of reality, They are. Sometimes They answer, sometimes They don’t, but They are always there, and They always hear.

Journeying is what I do when I want to meet the Gods “face to face, ” in Their own Realm, and the majority of my journeys have been very vivid and very powerful. I have always been a very visually-oriented individual, and I conceptualize in pictures. So the imagery of journeying comes very naturally and powerfully to me, and it’s only a small step from there to incorporate sound and texture. The subjective realities of my journeys are so immediate, that I react physically to my surroundings—I’m told by observers that I “twitch” during journeys, as my physical body attempts to mimic the responses and movements of my Otherworld form.

Initially, I was concerned that small details—and sometimes large ones!—appeared to be inconsistent between one journey and the next, or even during the same journey. My Patron advised me that this was a matter of experience. Our minds, conditioned to this reality, have to adapt to the sensory input of the Otherworlds, and apparent inconsistencies in the appearance, texture, smell or whatever of Otherworld localities and entities is due to this process of adaptation. Over time, with practice and repetitive journeys to the same destination(s), our perceptions grow more acute, more vivid and more stable—if such a word can apply to the Otherworlds.

The other side of the trancework coin is “invoking for possession, ” or “channeling” Deity. I don’t normally trance in this manner, as the sensation of Someone co-habiting my body is unsettling to me. It can also be a dangerous practice, I’m told, although I have never had any unpleasant consequences myself, aside from the aforementioned discomfort. Indeed, on the three occasions I have invoked for possession, the sensations have been nothing short of ecstatic and transcendental. Perhaps the danger lies in that; I might easily get hooked on the “buzz” of channeling!

In all seriousness, invoking for possession is something to be attempted only with a foundation of experience in other forms of trancing, and with expert and caring guidance and companionship in this realm.

To prepare for trancework, I normally create some form of sacred space, usually a simple circle, invoking the Spirits of place and my other Allies to watch over my physical form while I am away. This is my “launching pad, ” and ensures that I have a safe point of departure and return, and also serves as a “homing beacon” when I’m journeying deep into the Otherworld.

I usually take a few minutes to stretch and massage out any kinks or stiffness that I may have physically. I also take time to consciously set aside any intellectual or emotional issues that may not have to do with the purpose of the upcoming journey, but which may create unwanted “static.”

After a few years of experience, I have found that simple breathing techniques, coupled with the appropriate visualizations, are enough to induce the trance and begin the journey. I have always used the cave/passage or well/pool theme as my entrance into the Otherworlds—lately I favor the well, as Brighid is becoming an increasingly important part of my life. For deep journeys, or when I’m having trouble “launching, ” I use a simple single-beat drumming CD. I prefer the CD as it doesn’t have the hiss that a tape does. Live drumming would be great, but I don’t usually have access to a drummer.

Of course, it always helps to take the phone off the hook, put up the “Do Not Disturb” sign, and so forth; the fewer distractions the better. And I try not to journey on a full stomach—I tend to slip from “journey” to “dream, ” and while that isn’t necessarily a bad thing, I might not get done what I wanted to do!

On returning, I take time to jot down a few notes, capturing the “high points, ” as it were, of the journey. I do this even if the impressions seem vivid and lasting, as things will sometimes become jumbled or fade in the most unexpected ways. After that, I often find a bit more stretching to be in order. As I have said, I respond physically to my journeys, and I have come back stiff and sore from particularly lively trips. I do a pretty typical grounding and centering before I release the sacred space, and then I make it a habit to have a light snack. I don’t usually eat heavily for at least half-an-hour to an hour after a journey, as I have found the effects unpleasant on one or two occasions.

One thing I practiced early on was “bailing out”—hitting the astral Panic Button and returning to normal consciousness at a moment’s notice. I practiced this to get used to the sensations—often unpleasant—of this kind of emergency exit, in the event I had to do so unexpectedly during a journey. I’ve never had to, but if I do, I believe I will be better able to handle the situation, having practiced on my own. Sort of like fire drills in school. One caution—I did my “fire drills” on my own; I would not recommend this! If possible, do these with a partner or teacher.

Journeying is, for me, a mystical, ecstatic practice. We often associate “ecstatic” with extravagant physical movements, but the physical stillness of a journey trance can mask incredibly powerful sensations. And I sometimes journey simply to experience that ecstasy, to replenish my internal reserves in a most emphatic way. I also use it to commune, in a very intimate and personal fashion, with Deity. I am not one of those who can “see” Deities and other Beings of Power in this realm. I can only do that when I journey to the Otherworld. So it is an affirmation, if you will, of the reality of Deity, and of the profundity of my relationship with Spirit. I can meet with the Gods in Their Realms, face to face, to question and learn, and sometimes just to socialize. It has been my experience that the Gods crave an intimate relationship with Their children, of a kind that cannot be experienced through the filter of dogma and liturgy, however “spontaneous” and “unstructured.” Just as Mom prefers a visit to a phone call, the Gods prefer to meet us “in the flesh, ” no matter how fervent our prayers or how reverent our ritual.

On those occasions when I have journeyed for the specific purpose of healing others, I can only say that it apparently did no harm to the subject of the healing. Was it “successful?” Did it “work?” That is difficult to quantify. Everyone I helped in such a fashion had been exploring every possible avenue for healing—if they hadn’t been, I wouldn’t have agreed to help. When we need healing, for whatever reason, I believe we must use every possible resource. To rely on one technique or body of knowledge to the exclusion of others is to limit the ways in which the Gods may help us. So I can’t say that my journeying alone, or the acupuncture alone, or the prayer alone, or the vitamins alone, or the chemicals alone, were what ultimately helped one person or another. I tend to think that everything positive we do for ourselves helps in some way. So I feel that, in journeying for those in need, I did indeed contribute to their wellness.

In Their Service…

RuneWolf

Thoughts on Mixing Deities

Thoughts on Mixing Deities

Author:   Ignacio Ceja   

I grew up reading mythology. Greek, Roman, Aztec, Egyptian, it didn’t matter where it came from. Nearly every afternoon could find me in the school library. The head librarian came to the practice of setting books out just for me.

When I became Pagan, and the choice of deity was mine to make, I assumed I’d pick a pantheon and go with it. The idea seemed simple enough. I had background lore in several pantheons; all I had to do was make a choice. This proved easier said than done. I was a solitary, with no Pagan friends with whom to discuss this. Even having friends, I realize in retrospect, would have only further complicated my choice. The affinity I felt for various figures and Gods was too strong for me to be content with a single pantheon. There was also my all to critical Gemini nature, which lead, and leads, me to boredom quickly. I imagined it must be easier for someone who is brought up, brought into, or finds his/her way into a coven or practice where the choice of deity is already made. There was also the fact that I didn’t feel comfortable with all the Gods of any particular pantheon. I wasn’t ready then to accept every aspect of myself. I certainly couldn’t accept every aspect of a pantheon. I know that if I had been a whole person, it wouldn’t have mattered. But what teenager is a whole person? I’ve never known one. I also didn’t want to be devoted to only one deity, I’d had enough of that already.

It seemed pretty obvious to me that if I liked specific deities, I should honor them, despite their origins. Initially I felt guilty about this. A part of what I felt stemmed from not having a personal touchstone to what I was reaching for. I am not Egyptian, for instance, so although I can relate to Egyptian Gods, I feel no personal connection. The same could be said of just about any pantheon. The only one I had a personal link to was Aztec. My biggest drawback with relation to this pantheon was my lack of ability to relate. The first thing I thought of when I considered Aztec mythology was human sacrifice. Hearts offered up to Huitzilopochtli, the Sun and War God. I simply couldn’t relate to a culture and a time period where and when such a practice would have been necessary. So I dismissed the feelings of guilt. After all, I’d left organized guilt behind me; it would be harmful to dredge it up and attach it to my new beliefs.

In mixing Gods from different pantheons, I suppose the first order of business is, “Will these Gods get along and play nicely together?” There are legends of Gods within a particular pantheon who don’t get along. In Santeria, Yemaya tricked Oya into swapping the cemetary, which was Yemaya’s, for the oceans. The resulting bitterness between these two Goddesses is so strong that they will not socialize, and cannot be honored together1 . Mt Olympus is filled to overflowing with stories of Gods with grudges against one another because of a love affair here, a stolen treasure there. Take a trip down to Egypt and look at the intense competition between Set and Horus for the throne after the fall of Osiris. That particular conflict involves more than just these two Gods. I’ve never read about inter-pantheonic rivalries, where the Gods of one culture have grievences with the Gods of another, say Norse vs. Egyptian. Each culture seems to have quasi-isolated beliefs in regard to “their” deities. I’ve never seen anything about the Gods of different cultures interacting, except on TV’s Hercules and Xena, Warrior Princess.

In my early years, I just worked with God and Goddess using the terms “Lord” and “Lady”. As time passed and I learned new concepts, I honored new deities. After a while, I began to want my own personal approach to deity. To establish this, I turned to my family heritage. My mother is a German woman, half German actually, and since she raised me, I felt my strongest family connection through her. I began reading about the Norse Gods. It took a while before I felt anything personal though. It must be something about actually having to do the work involved, so I took a year to work with them. Ritual took on a whole new feel after that. Having a personal link to the deities I was reaching out to allowed me to feel like I belonged, like I was a child of the powers I was addressing. This experience had been lacking, noticeably, up to that time. It was the first time since I was a child that I actually felt fulfilled by an act of faith. To say that this really worked for me would be an understatement, so I did the same with my father’s Mexican heritage. In doing so, I came to know Guadalupe. This proved to be a much more difficult task, because there is a strong bias in the information that is available. Although one could argue that every face is her “true” face, I found that I had to sift through both church and historical myth to find her most “complete” face.

I found that Guadalupe is the current incarnation of Tonanzin, an Aztec mother Goddess. I use the term “current” lightly, as Guadalupe made her first recorded appearance in the mid 1500s. She appeared to a young Indian named Juan Diego, and asked him to carry a message to the local priests. She wanted a temple built to her on Tepayac Hill. Juan Diego did as she asked, but the priests didn’t believe him. Tepayac Hill was a site sacred to Tonanzin. The priests avoided it. Besides, why would the Mother of God reveal herself to a common person when they were always listening for her will? Twice more, Guadalupe appeared to Juan Diego, and twice more he carried out her wishes. The last time, however, she caused roses to grow from the desert floor. If he carried her roses to the local priests, they would believe him. Juan Diego gathered Guadalupe’s roses into his blanket and set off. Again, the priests didn’t believe him, but when he showed them the roses, they all saw that his blanket had been imprinted with the image of Guadalupe. The temple was built, and the blanket was kept there as a sacred object. It can still be seen there today. Although I still have more research to do on Guadalupe, I’ve kept a shrine to her in my room for the last four years.

I began reading about various Afro-Carribean faiths a year before I went to Mississippi to study weather. The ones I spent the most time with were Voudo, Santeria and Condomble. My only link to these faiths is my Hispanic heritage. Santeria has flourished in Latin America, and although it is recognized for its African roots, Santeria and the Yoruba faith practiced in Nigeria are marked in their differences. I’m not saying that Santeria belongs to Latin America. I don’t believe that any faith belongs to any particular group; however, I do believe that Santeria has become ingrained in the background of Latin American culture.

While I was in weather school, I made two altars. One I erected to Chango and Oya, and the second to Yemaya. Chango and Oya each rule fire. Oya, additionally, has charge of the winds. Yemaya rules the oceans. As heating, moisture and air are all necessary for weather, these three Gods were ideally suited to assist me in my course of learning.2

I have three main altars in my room now. My Goddess altar has a shrine to Guadalupe, surrounded by Goddess images from various cultures. My God altar has a statue of Pan, with a few different Green Man/Horned God images. The third altar is to my ancestors, as the dead hold a special place in my beliefs. I have created my own pantheon. They are my personally selected support group of deities and spirits. I worship a Greek God and a Meso-American Goddess. Can mixing deities work? I suppose it’s a very personal thing. As I feel that I’m doing just fine, I’m inclined to a resounding “Yes.” You know the saying, “You can’t pick you family, but you can pick your friends.” I’m happy to say that you can also pick your Gods.

Blessed Be.

1Oya and Yemaya are both important Orishas in the Yoruba pantheon. Both will be honored in a practitioner’s home, but their sacred objects are kept separate.

2The bitterness referred to above is the reason why I created separate altars. I also honored them on different days.

Ignatious Fireweaver

Today’s Charm for October 28th is The Menat

Today’s Charm for October 28th

The Menat

Today’s Meaning:

A few prayers to your deity of choice would serve you well when dealing with this aspect. Your questions or requests stand a better chance of being answered in the next few days if you do so.

General Description:

This elaborately ornamental charm, worn by Egyptian women, was supposed to bestow upon them all the blessings of their powerful Hathor, goddess of the sunrise, whose worship was universal in Egypt. Health, strength, happiness – all these were the gifts of this their goddess of love. She was regarded as a loving, protecting mother, both of the living and of the dead; was the deity who filled both heaven and earth with her beneficence, and the dispenser of all the blessings of life.

The Origin of Magick

The Origin of Magick

Author:   Crick   

Have you ever wondered about the origins of magick?
By magick I am not referring to the stage tricks employed by various entertainers for our amusement, but rather the energy which numerous cultures and belief systems have tapped into in order to manifest their various objectives.

This universal gift is known by many different names depending on which culture/belief system one looks at. It may be known simply as magick, prayers, miracles, life force, juju, karma and so forth.
For the purpose of this article it will be referred to as energy.

Have you ever wondered if such energy was a latent presence here on earth prior to the arrival of humankind? Residing here as an ancient primordial force, which was patiently waiting for sentient beings to discover its presence and purpose.

And if it was here prior to the arrival of human beings, did it serve an active purpose in the shaping of life and/or the creation of events that allowed for said life to begin? Was this primordial energy an essence that was introduced by Deity by way of a direct involvement with what we know as life? Or was it a side effect that formed as a result of actions taken by Deity during the course of said activities?

Or perhaps it is a development that manifested itself with the advent of humans? Could it be that the life force that we know as spirit introduced this energy into the life process in order to provide us with opportunities to expand our spiritual awareness and/or connection with alternate realms?

And if this is the case, why do you suppose that such a tool for growth and/or communication is so under utilized?

I say this because in society today, folks tend to become less connected with the world around them and more absorbed with the part of the self that is influenced by the individual ego.

And if this is a tool for growth and communication, why is it that those folks who actually use this energy for this purpose are spurned and looked upon with suspicion and in many cases with outright disdain by others in society? Witchcraft in essence, embodies the concepts and principals in the use of such energy.

And yet the word “witch” brings out and runs the gauntlet of emotions and perceptions of humanity as a whole. And depending on which side of the fence one stands, a witch is either an evil and vile creature or a person who is in touch with and resonates with the universal energies of which magick is a major part of.

Where does this fear of the unknown come from?

Was the ego installed into our souls as a balance to such a powerful tool? Has the balance shifted too far to one side of our souls?

As humans we readily employ magick in our various endeavors, but do we really understand its origins and what exactly is that we are using as a tool? Could the ego be a safety mechanism that has been allowed for whatever reasons, to exceed its purpose?

In some cultures, magick known as prayers is used as a means of communication with Deity. Does magick have but one specific intended use? And if so, are all other uses of such energy but an abuse of its original intended use?

Within these same cultures, when an event that is normally beyond the capacity of mere mortals, occurs, it is called a miracle.

Are these so called miracles really but a form of the same energy that others would call magick? Can we as humans in fact manifest these miracles by employing this energy? Or should such manifestations be the sole province of deity?

And while we are on the subject, does this energy have a shelf life?

Does it become stronger with use, opening even more avenues of discovery and power as one venture along the path, or does it weaken from non-use and/or the cultural disbelief in such a power?

Or is it simply a neutral tool offered by the powers to be, with many different attachments waiting to be realized by humanity.

Regardless of what name we call this energy or by what concept we use to identify with it, this gift has surpassed all boundaries of cultural, religious and societal beliefs. It is found in all aspects and fiber of this existence that we call life. It is a dominant force, often in a passive way, in basically everything that we do as humans. As such we may most likely only achieve but a peripheral understanding of such a complicated and diverse force.

Perhaps one day when we become as one with deity, a more comprehensive understanding of such a gift will be made known to us. But until such a revelation is proffered by the powers that be, we should always strive to understand as much as we are able to in order to effectively use such energy in a way that is both constructive and meaningful to our personal lives and not only our personal lives but to those around us as well.

As members of a diverse community, we have a responsibility to contribute to the health and well being of our community. Because of the diversity of society, there will always be divergent views as to what this energy is or in how it is to be used. But at the end of the day, how we use such energy is still an individual decision.

There are certain pagans, in particular Wiccans, who believe that whatever energy is sent out will return to the originator threefold.
As a traditional witch, I personally am not so sure that such a transfer is so cut and dry, but in general such a concept is a good yardstick or learning curve to adhere to.

I personally do not consider myself a master for I do not believe in such a being outside of deity. Rather I am a student of life with lots of questions. For without such questions there are no answers.
And quite frankly I don’t have answers to many of the questions that I have asked here. What few answers I may have are based upon my personal life experiences.

As pagans we are each individual and thus should answer such questions as they pertain to each person in regards to ones own beliefs and practices…

Religion: From A Witch’s Perspective

Religion: From A Witch’s Perspective

Author:   Crick   

Have you ever wondered why humans are so scared to face life and the spiritual lessons that are in waiting for each of us? I ask this because since the dawning of humankind we have created religions. Religion in all reality is a subterfuge and a distraction from the individual pursuit of spirituality.

A state of spirituality is a journey of the individual. It does not require the presence of the many such as is found within a religion. This applies whether a religion is one of the so-called organized religions, pagan, or one of the myriad other religions created by humans.

A religion comes into existence by the hand of a human, generally a man or group of men. A concept of Deity and the mysteries of life are created and then transformed into a specific dogma or set of beliefs. The only problem with this approach is that it is predicated upon the narrow precepts of one or even a few select humans.

This is fine, if such beliefs were confined to the originators of such beliefs. For each individual is entitled to the beliefs that define their personal existence in regards to Deity and the mysteries that comprise this existence of life.

But when such personal opinions are then extended to the masses, the concept of individualism becomes mired in the tentacles of censorship that goes by the label of dogma. When this occurs, the concept of individuality is lost.

Another concern with such an approach is that those opinions that form the basis for religions are based upon select human perspectives and are not the direct offering of Deity. Of course there will be those humans who will insist that their perception of Deity was the driving force that has inspired the particular religion that they themselves subscribe to.

However with literally thousands of divergent concepts of deity that has been proffered since the beginning of humankind, who is actually right and just as importantly, who is wrong? Is there such delineation when it comes to spirituality and/or religion? Does one person have to be right in order for all others to be wrong?

As individuals, each seeking their own definition and thus understanding of deity, this self-imposed quandary goes away. For as individuals, the belief in deity and the search for a comprehensive understanding of the mysteries of life become a personal pursuit and as such, do not require the approval of any other human being on earth.

Paganism was at one time a path that actually encouraged individual seeking and thus a personal sense of understanding. And in many ways it still is to this very day. However the specter of religion and the pressure of peer acceptance as defined by the few have stretched its tentacles into paganism as well. This modern attempt at conversion is commonly referred to as neo paganism. In essence, there is an attempt by some of these modern converts to turn paganism, which once defined individual spirituality, into a religion which follows the same parameters as the so called organized religions.

Why is this being attempted when it is blatantly obvious that organized religions and paganism are diametrically opposed in their approach to the concepts of deity and the mysteries of life?

The most obvious reason for this forced perception of dogma is the entrance of the many who formerly subscribed to an established religious pattern of acceptance in regards to their spiritual journey. However there may be a deeper reason for such an imposition of foreign values when discussing the parameters of paganism.

For instance why does humankind even need the anonymity of a concept known as religion where one can comfortably become a faceless member of a pre-conceived set of beliefs (dogma) ? And as already noted, said set of beliefs, which in every man-made religion on earth is defined by a select few.

Could it be because there is a segment of society who is apathetic about their spiritual beliefs? Could such folks be personally insecure of what they may encounter if they were to actually seek out their own answers to spirituality? Does this observation offend you?

If so, perhaps there is a gem of truth here that you may want to explore within your Inner self. When a select person or group of persons places the concept of deity and the mysteries of life into an imposition such as religious dogma, there is in effect a barricade to any real spiritual growth. The individual loses the gift of self-identity because they are pressured into a specific set of beliefs (dogma) , which limits any further exploration of the many possibilities that are inherent in un-fettered spirituality.

Many man-made religions have mechanisms in place that are designed to ensure that their members do not stray outside of the accepted parameters of belief has dictated by the few. Where is the freedom of the individual in such a setting? And where within the tenets of paganism do such man-made impositions apply?

These same man-made religions also have mechanisms in place to cast out those who dare to seek out the truths of life as they apply to their personal seeking and yet are outside of the accepted dogma of the particular religion that one is subscribing to.

In my personal opinion such an approach has absolutely nothing to do with any real concept of paganism. And so the push to “convert” paganism into the parameters of organized religion is somewhat troubling and may border on hypocrisy.

There is a common saying that “trying to get pagans to come together is like herding cats”. I personally hope that such an analogy retains some iota of truth as paganism wends its way into the consciousness of modern practitioners. Once those who follow the path of paganism lose the inherent right to live as individuals and once members of paganism lose the drive to seek out Inner truths, which are not restrained by the masses that blindly follow the lead of the few, then it is no longer a true spiritual path. Rather it becomes nothing more than an extension of the mind numbing control of religion.

And those who describe themselves as pagans, in all reality become nothing more than faceless minions of yet another man-made religion

Your Charm for October 11 is The Menat

Your Charm for Today

The Menat

Today’s Meaning:       

A few prayers to your deity of choice would serve you well when dealing with this aspect. Your questions or requests stand a better chance of being answered in the next few days if you do so.

General Description:

This elaborately ornamental charm, worn by Egyptian women, was supposed to bestow upon them all the blessings of their powerful Hathor, goddess of the sunrise, whose worship was universal in Egypt. Health, strength, happiness – all these were the gifts of this their goddess of love. She was regarded as a loving, protecting mother, both of the living and of the dead; was the deity who filled both heaven and earth with her beneficence, and the dispenser of all the blessings of life.