Cyber Cauldron

I am the one that stands alone.

Between the breath and the stone.

Casting circles of the mind.

Summoning elements far and wide.

In dreams and thought I summon thee.

With heat and passion shall it be.

Waves of emotions set it free.

To the earth so mote it be.

I now wrap in spirit bow.

Till divinity in mortal form do show.

My voice  do speak hearts desire.

Setting wish unto fire.

Using air to inspire.

With water blessing increase desire.

With earth I mould this spell to fix.

The spell of a witch will now transfix.

In spiral movements I set free.

Now let the magick come to be

Set away to do its job.

No undeserving shall it cheat.

Or rule of 3 shall complete.

When one is done and it time fun.

You will know the magicks done.

And time will tell and you return to one!

With voice unsung.

Call them back one by one.

And your circle shall be undone.

Return to mortal space

Regaining your normal pace

Wrapped in divine grace

Completed magicks with out losing grace

Draco )o( /|\

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Pan (Greek) The goat god of music and nature, depicted with panpipes, erect penis and chasing after maidens and men, particularly shepherds.

Does the male aspect of the divine have a slightly less important role in worship than the goddess? Well yes and no well for me any way. I am not sure if it partly because I have hang-ups over the catholic and Christian version of the divine or that my early introductions to Wicca and other pagan paths which put more emphasis on the goddess or that my path lead me to be a priest of one goddess.

The idea of the God is often seen as consult to the goddess a mate or lover I am sure that when we look at the god in greater detail that we find that he has been somewhat castrated in traditions that put more influence on the goddess.

The God aspect of the divine is an equal and opposite of the goddess and should be seen in no less than an equal standing with the goddess. The god like the goddess has many different guises and roles. One of which is the consort or lover to the goddess aspect.

Like the goddess that God can be seen in the three major forms, a youth. A husband or lover, and finally, as a sage or wise man. These three stages mimic the three stages of the goddess. In some mythology is that God is seen to grow as a person through the follies of youth into a triumphant husband. And finally wise king. In others these roles are played out amongst the male members of a pantheon.

But no matter how the male aspect of the divine is seen. He must always be considered to be the opposite of the goddess, a positive to a negative, a light to a dark a yin to a yan. The divine form cannot exist without this duality.

This duality is where life is created, not just material physical living life. But the underlying threads of existence that hold the universe in place.

This male aspect is strongly linked in our minds with the supposed roles of a man, someone strong, aggressive war like sexually potent, a leader and a father. The roles that are deemed by society to be the roles of the man.

It is as social backgrounds that lead us to creating massively archetypes, which form an image of the gods and the gods we choose to worship in life. They become our role models at home personal father figures.

In Duotheistic belief structures that God and goddess are basically seen as mother and father, while polytheistic beliefs. The gods and goddesses are brother’s sisters are aunts and uncles and cousins and extended family as well as mother and father. A bit like the divine Mafia, each member of the family as a role to play the job to do a purpose.

It’s easier to understand the role of the God in a Duotheistic belief structure, because it is just a simple as, masculine and feminine one of the reasons. I had difficulty with the God aspect in this dual form, was the connection. I had to a father figure, since there was nothing like my father. I needed to find a male archetype. I wanted to be like. I’ve found that not one God had all the things I was seeking remembering that all gods are but one god.

As well as the fact my patron goddess is not known for relationships, and often prefers to work alone, requiring no consort.

So, in searching for a male aspect for ritual and spell work. I needed to find deities, who one would work well with the goddess and work with me during the search for God. I needed to look at my own life and find the things that were important to me. And that echoes in the archetypal form of the male deity. The first thing that sprang to mind was my sexuality, as it is considered by society Not to be manly. So I sought out gay gods basically. I tried working with pan, but I did not feel comfortable, and then came across Apollo and although I felt much more comfortable. Something still was not quite right, and then I came across Hermes and found it much more comfortable and acceptable. Not just myself to my goodness.

I am sure that my understanding and personal experiences with family and church made my concept of the God a difficult idea to come to terms with the relationship. A person has their divine beings; the God or goddess is a personal and unique relationship. The closer we match our personality to the divine. The closer our relationship will become. When seeking the God do not be constrained by the visions of others look to yourself to find the God within. Start by looking at what is most important to you, then looks the gods, you share your interests then through the Common ground. Can your connection with the divine, become a truly solid and beneficial relationship. Below is a list of gods, who appear in gay themed myths

Apollo & Hyacinth (Greek) – Apollo, a god of music, dance, healing and inspiration, is known for taking male lovers, most notably Hyacinth. Hyacinth was mortally wounded. Unable to save his beloved, Apollo created the Hyacinth flower from his blood. Hyacinth later became a divine patron to those pursuing same sex love.

Artemis (Greek) – Artemis is the huntress, the goddess of the Moon and the protector of women and children. Artemis rejects traditional roles, such as marriage, and feels kinship to those beyond traditional roles. Her festivals included same sex worship from men and women.

Astarte (Phoenician/Canaanite) – Astarte is a manifestation of the Great Mother, sometimes depicted as a hermaphrodite. Astarte’s temples were served by the kelabim, a gay male priest caste.

Chin (Mayan) – Chin, a small child or dwarf god, introduced homoerotic relationships to the Mayan nobles. The nobles obtained youths of the lower classes to be the lovers of the noble’s sons. Such unions were considered legal marriages under Mayan law.

Dionysus (Greek) – As a god of wine, madness, poetry and love, Dionysus is depicted as soft and feminine, yet virile and strong. He wore women’s clothing to hide from his stepmother’s wrath. Dionysus became lovers with the gods Adonis and Hermaphrodite.

Eros, Hermes & Hercules (Greek) – Eros, Hermes and Hercules granted blessings upon male couples, the gifts of loyalty, eloquence and strength, respectively. Eros was called upon by warrior-lovers before a fight, because the ancient Greeks believed victory is often achieved because of the love between men.

Ganesha (Hindu) – Most popularly depicted as a four armed, plump man with an elephant’s head, Ganesha is the breaker of obstacles and linked to homoerotic worship involving anal sex. Ganesha is mixed in terms of sexuality, masculine in gender, but soft, tender and portrayed with breasts.

Odin (Norse) – Viewed as the all father and creator, Odin would often disguise himself as a woman. His relationship with his blood brother, Loki, had homoerotic overtones, and he studied the feminine mysteries of the goddess Freya.

Pan (Greek) The goat god of music and nature, depicted with panpipes, erect penis and chasing after maidens and men, particularly shepherds.

Set & Horus (Egyptian) – Horus, the divine child, was in constant conflict with his uncle Set, but one story survives of oral intercourse between Set and Horus, and Set ultimately gives birth to Horus’ child. Gay priests served Horus’ mother, the goddess Isis, in ancient Egypt.

Zeus (Greek) – Zeus is a sky god and well known for his sexual liaisons, including his male cupbearer Ganymede. In ancient material, he is transgendered as Zeus Arrhenothelus, both mother and father.

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Originally posted 2011-01-31 12:51:16. Republished by Blog Post Promoter

One of the often-asked questions is about how exactly did I, as a pagan got started?

As a child I grew up like most of us in a city, but I never felt connected to the place. I found at a young age that I felt more grounded and relaxed whenever I was out along the river or better still, outside the city in a huge park or the woodland where deer roamed freely.

Visiting those places was always like removing a heavy restrictive coat. Of course at such a young age (I am talking 7 or 8 years old), I did not get it or even really think about it. I just knew I felt better out under the trees or by a riverside. I should explain that I had no religion – my family were never inclined to any system of faith – my only exposure being at school with the dull morning assemblies with their hymn singing! So I had no preconceived ideas of divinity or religion, I just always found the teachings of Christianity dry and colourless.

As I grew older into my teens I did all the usual things a big kid does. I played rugby and basketball, got heavily into Martial Art, and studied old books on woodcraft, I found in a tatty old second hand shop. Although popular at school inside I felt a growing sense of something missing in my life, but didn’t know what it was.

I spent more and more time out of the city, in the woodlands, learning woodcraft and more about nature in all aspects. Sun, rain, sleet or snow I would be out in the woods – and I loved it.

A voracious reader, I found myself looking for the answers to my life. The problem was I didn’t really know what the questions were! At 18 event took place that change my perception of the world, people and myself, and I found myself in the darkest of existences – lost and alone.

Books were still important to me and I gradually found myself reading about the world religions, and actually reading the books of faith themselves, (the Bible, Quoran, dhammapada, Bhagavad Gita etc)

It seemed to me that all of these faiths had much that spoke to me – but none sang to my soul. Fed up, I gave up, but still read books on ancient civilisations, cultures, social structures etc. During this time I became interested in early Anglo Saxon settlers here in Briton and discovered that the Anglo peoples where called Engle – and were the original English! Fascinated, I took to researching these people, their homes, clothes, agriculture and hunting, weapons and methods of war, their social organisation – and of course their religion, And their I found my spiritual home!

I’d been trained in martial arts for, by then most of my life, I’d had been given my first set of runes at 16, and connected with them from the first, the woodcraft I’d learnt,  my love of nature etc – all of a sudden I understood! All my life their had been signs pointing me in the right direction – I just had not seen what was under my nose!

I explored in everyway I could, the more I learnt the more I felt I’d come home.

On the 21^st March 1990 a dark, rainy night I formally dedicated my self to my faith and the Gods and Goddess therein, almost straight away the life long feeling of their being something missing vanished.

The past 20 years have been one of both outer and inner exploration. The runes I first had when I was 16 became worn down, and my interest had begun to move from the Norse Elder Furhrak to the Anglo Saxon Futhorc – From 24 runes to 33! My path is Northern Tradition, Anglo Saxon / Old English Runic and many years ago came across The word Oslac (one who sacrifices to god (/ divine)) and began using it as an easier label for the spiritual path I live.

I’ve done things the hard way, or in my view the right way! Finding my Fetch / fulgya /Spirit animal / totem etc took several attempts where I fasted, deprived my self of sleep and water, meditated for hours everyday and performed rune chants and rune stances until I collapsing. I became ill several times but persevered until – on actually giving in! I succeeded! I believe that we cannot truly be given gifts spiritually – we must earn them through practice.

As I’ve grown older I often look back and shake my head at some of the more austere rites I put myself through. How ever, my path has always been a warriors path, hardship and strife are both a test and a tempering of the spirit and let face it, if your not prepared to actually work for your knowledge who are you kidding? I understand my opinion isn’t necessarily right for everyone.

I once met a man calling himself a “Rune Master”. On equiring as to how long he’d been studying runes, I was told he’d been a rune user for 10 years! I explained that I’d been studying runes for, at the time, 23 years – and still only considered myself reasonably adept in them – so how did he justify the title of master? I don’t think he like me!

I understand that there are as many pagan paths to the divine as there are people – but as with anything else in life, you only get out what you put in. so make the effort1 a spirituality that is merely tagged on to your existing life is shallow, ephemeral illusion. Put the real work in – I guarantee it’ll be worth it

Biarki

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Originally posted 2010-07-31 07:23:03. Republished by Blog Post Promoter

As Pagans we have three roles in our life, these roles Farmer, Warrior and Priest and it does not matter what path you follow these roles exist (although may have different names). In many pagan paths three is an important number, the triple goddess, the three worlds (heaven , Earth and underworld), the three fold law, Birth / rebirth life and death and many others.

So why is it the three role of a pagan are not often mentioned??? I think basically because in most cases the get mixed in and blended into the views buy drugs online without prescription and practices or particular paths – I know of a few paths that put some emphasis on the roles of a pagan.

The roles themselves are like the goddess or god separate but part of the whole a pagan may spend their whole life dedicated to the role they have chosen and not achieve the balance they require as they neglect the two other role.

Now each or the roles can be worked through like stages but ideally after time each role should become part of pagan and daily life.

The Farmer

The farmer role is about hard work and reward financially and spiritually it is often the biggest role we have in our daily lives, we like a farmer plant our seeds what them grow or fail we care for the land we live on even if it just the few square feet of our homes. The idea behind the farmer is about receiving rewards through hard work, now many of us like our jobs but just as many don’t as farmers we must take pride in our work if a farmer does not take pride in his field or life stock they will become full of weeds and pests until it becomes to much to handle causing things to die and wither. If we are in unsatisfying jobs we will face our own weeds and pests which each and everyday get bigger and stronger until we become consumed our life are spent seeking thrills to balance the drab life as the farmer.

The warrior

The warrior is a defender of values, a knight in shining armour; these are the thinks we will fight for our beliefs or convictions. The warrior is bound in honour and act in defence and with out aggression. The warrior will stand and die for what he / she believes is correct. The warrior is within us all, the mother who protect her children, the husband who defends the virtue of his wife, The person who stands up and say that must stop, The person who believes that they are right and will not back down. To be a warrior you will need to know how to defend yourself become skilled in weaponry and mental disciplines. Today to be a good warrior you need to be able to use your voice and intellect not guns or knives or even fists you aim, as a warrior is to be a knight in shining armour and not a tosser in tinfoil.

But there are times when as a warrior where you could face death for your beliefs and if your beliefs are strong enough you will be happy to die for them although in this modern day an age it is rare to a spiritual warrior dieing for the beliefs although you have plenty of warriors dieing for others belief as a spiritual warrior you must be sure of your convictions and insure that your actions pure if your gonna die for something be sure it what you belief in your heart.

The Priest   

This is not the role we play in ritual but a role we play in daily life the person that other confide in, a priest offers help without the need to be asked we see when others are in pain and choose to offer support and friendship it a higher self one free from the worry of what others may say. It the part of us that seeks out goodness in others and helps to develop it. It the part of us that strives to be at peace and even isolated from the sounds of the mundane world so we can hear the true voice of the divine.

Now when we look at the role each of us will see them in our own daily lives and we can the look at bringing them in to balance. The is no perfect formula or universal standard as each of us are individuals the best you can hope for is to find that internal balance and make changes to improve it.

Start with the farmer, look at your work life are you happy and productive? What changes do you need to make? Is your working life preventing you from being the spiritual warrior or the priest.

Next the warrior, are you constantly looking for a cause to fight something to give you a purpose? Are you fighting battles with your health or mind (inner demons) ? are you neglecting the role of farmer or priest as you feel your causes are worthy of all your time.

And finally the priest are you spending all your free time seeking spiritual enlightenment forsaking hard work and emotional battles in an attempt to be a better person or living for the needs of others hiding away from the real world?

Once you understand each role you have you can look at your life if it is in balance you should be working for what you need sharing the extras with family and friends have strong convictions to your beliefs and have time to connect with the higher self and divine and life a totally fulfilled life. But sadly life is not like that we all work to hard neglect the important things in the hope of gaining less important things.

A simple technique is to get a bit of paper and write the three headings farmer, warrior and priest and write a list under each heading and review what you see and find ways to improve your life and bring balance where needed most of us find that during our lives the role of the farmer will dominate but if your aware then you can make the changes you need.

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Originally posted 2010-09-21 11:17:28. Republished by Blog Post Promoter

The Burning Time is that period in history where women and men where persecuted and killed under Christian Church doctrine as witches or heratics.

This all started with Pope John XXII formalized the persecution of witchcraft in 1320 when he authorized the Inquisition to prosecute sorcerors. This was increased in 1484 when Pope Innocent VIII issued Summis desiderantes affectibus, a Papal bull authorizing two inquisitors, Kramer and Sprenger, to systemize the persecution of witches.

Has the hysteria increased and inquisitors starting being paid for every witch that confessed the ways of extracting a confession increased some of the more vicious included pulling bones from sockets twisting the muscle and pushing the bone backing to the socket or having brimstone/sulphur rubbed in to pubic and head hair and igniting it.

Any one could be accused of being a witch, most where accuse due to jealousy, fear or because they had argued with someone.

Once accused a person would be tested to see if they where a witch. The test would be :-

Dunking – The witch would be tied to a contraption known as a dunking stool, which would then be lowered into a fast flowing river, lake or large water container (usually blessed), to see if they would float. If able to float, then the accused was possessed with the ‘Spirit of Satan’ and ergo, a witch. Questions of whether clothing had filled with air and formed a convenient buoyancy aid were usually dismissed out of hand. If, however, the ‘witch’ drowned or died of hypothermia, they had obviously not been under Satan’s protective watch, and were therefore innocent. Unfortunately for the person concerned, they were also dead, so it all ceased to be of relevance.

Scales of Justice – An alternative trial was often to weigh the accused against a copy of the Holy Bible. If heavier than the book, the accused was being pulled down by the weight of the ‘Spirit of Satan’, and therefore a witch. If however, the good book proved the weightier, the person was not a witch and was free to go. Again questions of simple physics were discarded as irrelevant. Variations of this method were used, including weighing the witch against other holy relics, or indeed any object that was undoubtedly lighter than the accused.

Pricking the Flesh – This involved finding a mark of Satan upon the accused, usually a mole, wart, scar, skin blemish, birthmark or even third nipple. Once found, an accuser would push a knife or needle into the irregularity. If the wound drew blood, the ‘witch’ was innocent of the charge. If, however, no blood flowed from the wound, allegiance with the Devil was assumed. This test worked fairly well for the innocent, until some accusers found that a false knife, sleight of hand or even knowing places on the body where a needle could be inserted without pain or blood loss when ‘pricking the flesh’ could produce a more desired effect. The discovery of a witch!

Burning at the Stake – Self-explanatory really. The accused was tied to a stake and set fire to. If the witch survived the smoke and flames (highly unlikely), they were said to be in league with the Devil and able to endure the flames of Hell and thus taken from the flames and hanged. If they burnt to death however, they were innocent of the crime of being a witch. Burning was also the preferred way of disposing of a discovered witch, as it meant that holy ground was not tainted with a witch corpse.

There is an estimated that around 5 million people died due to the witch trials. In one Forfar Scotland it was recorded that 22 women where killed and as an acknowledgement of these women Mark and Marie Cashley who were shocked to find out how the often widowed or impoverished women were targeted, tormented and killed in the quiet, Angus market town of Forfar as recently as the 17th century.

Mark and Marie where even more shocked when they found out that there was no memorial or anything to give their deaths meaning.

So they have had constructed a dry stone “cauldron” and had it placed close to a public park popular with dog walkers, and commissioned a stonemason to construct a memorial stone in memory of the witches.

The memorial stone is simply dedicated to the “Forfar Witches”, and features 22 dots that represent each of the women who were killed for the “abominable crime of witchcraft.” At the bottom, the legend reads, “Just people”.

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Originally posted 2011-05-19 09:33:06. Republished by Blog Post Promoter

I am not sure when magicks where broken down in to black or white magicks and tell the truth I am not that interested as it seem to polarise magicks in to good and bad magicks.
Magicks by its self is a neutral tool and with any tool it can be used for any purpose. Magicks can as easliy be turned in to a weapons just as any tool can.
I think we colour magicks to give ourselfs the right to do what we want.
The idea that white magicks is pure and that black magicks are negative is such a stupid idea for those who have studied magicks and witchcraft. If we look at magicks, as a symbol the yin-yang is magick, on the white side there is a black dot and on the black side there is a white spot.
Even magick done for the purest of reasons will cause some harm, as magicks done for the darkest of reason will create some good. Anyone who understands the most basic principles of the hermitic rules will see that even on an atomic level the use of magick will always contain some unwanted result.
The one thing we must bare in mind with magicks and the unseen effects and consequences created from the use of spells. When i first started I would use magicks like their where no limited and it was free, and yes they are no limited but they are not free – with time everyone learns that lesson.
Magicks shold not be seen as black and white rather more as gray , ranging from very light to very dark. the lighter the grey the closer to spirit, the darker the grey the closer to darker human needs.. The use of magick to help others falls somewhere around the middle often in the darker greys.
I have a strong belief in karma and belief now! That magicks should not be used on against or for someone unless you are willing to understand that YOUR actions can and will have an effect.
I am not saying that you should give up magicks they are an important part of witchcraft and neo pagan paths and a great aid to personal and spiritual development I just feel that we need to not be reliant on magicks to solve problems. I have know many many witches and neo pagans in my life many of whom use magicks like it was going out of fashion, Someone is sick let do a healing spell, someone needs money let do a wealth spell what ever the problem the wand is out without forethought to the reasons the person is having these difficulties.
If someone is sick let look at the reasons why they are sick, will their illness that they are going through help them will it cause them to change their ways … the likelihood is that their illness will create a change in their life – if you use magicks to improve their health speed healing the lesson that they would of learned could be lost at worse or soften so the changes that they would of made don’t fully happen.
Often causing the person to have a illness that recurs or worse the change that they would of made don’t happen and they end up with something much worse as a result of your interference.
Sometimes the best action a witch can do is to do nothing even know that they have the power to bring about change through magicks. This does two things I allows the witch to see the outcome without magicks and the second and most important thing it teaches that with power come great responsibility know when to wield power is the greatest understanding any person can achieve.
Like all things in life there are times to use magicks and time to use wisdom it is the greatest goal for any witch to gain wisdom and understanding. As with all things wisdom takes a long time gain if you ever do.
Before using magicks think is their another way to solve your problems, is magicks needed or even required. What is the lesson that needs to be learned?

Originally posted 2010-08-15 12:43:28. Republished by Blog Post Promoter

On the 13th day of each month it was traditional to provide a plate of food / offerings to the goddess Hecate. These offerings always presented of a plate and left at cross road a sacred place of the goddess Hecate. The offering would be a plate of food.. It was traditional to cook a meal containing the ingredince that would please the Goddess.
Hecate’s favourite offering would include, Eggs, Fish (or fish roe)(Red mullet taboo in must cults), Garlic, bread stuff, milk cheese, mushrooms, honey and cake. Other less common offering for the Hecate Supper would include household waste the heart of a black lamb, or dog or puppy.
Traditionally the feast or supper is prepared and taken to the cross roads and left at the statue of Hecate Tervia and then you would walk away without looking back, Hecate had many roles and just as many names The Hecate ,Tervia is the goddess of the three roads symbolised by crossroads. The three roads represent birth life and death and related to the midwife aspects of Hecate, her role as protector and goddess of the underworld. The Tervia was all a representation of communications we get the word trivia from Tervia. In Greece it was custom for women from different villages to meet at the Tervia to gossip and share information and news.
The special days for hecate are:- Jan and Aug 31st, Nov 16th & 30 and the day before the new moon any one can show Hecate honour by placing a small offering of food and partitioning for help.
Creating the Hecate Supper
I normal start with a recipe, which contains all or at least the ingredince that Hecate likes. I would then go of to pick or buy the ingredince, (if this is your first time creating a Hecate supper go and buy a small plate* from a charity shop (I suggest that you go to one for animals dogs if possible since the dog is scared to Hecate)).
I would then clean the kitchen and cleanse the space at this point the kitchen becomes off limits to any one else from this point. I would then put some music on and create a scared working space. I would then prepare the ingredince blessing them all and charging them as offerings. Once cooking is underway a glass of wine and clearing up sides and stuff should be cleared away (you should cleanse plate of any negativity wash in salt water then run under cold running water should be enough then bless with wine). Put The offering onplate (do not dish anyone else up) add small roll or bun covered in honey decorate with flowers.
I now I would walk down to crossroads and place plate by the side of the road and walk away not looking back go back and dish up dinner recalling the energy from the kitchen.
Now I have not always lived in the country with a very quite road that is 5 minutes walk from a crossroads so I had to come up with some ways of transporting food to crossroad when I lived in the centre of London the first thing is that the crossroads in London are very busy and you could look like a bit of a nutter putting a plate of dinner by the traffic lights so the first solution is to find a quite crossroads, local parks have paths that crisscross it easy to find a quite fork in the paths this works fine. So the next thing is food transport no matter when you live in a city there is always someone around so walking mile with a plate in your hands is not a comfortable feeling so place in a bag use a small plate even from a child’s tea set.
Visualising the Hecate Supper
When it is not practical to create a supper and get to the crossroads it is possible to visualise a feast on a plate and yourself walking to the crossroads you must remember to leave the feast and return the same way you came without looking back.

* plate size can be any size from child’s tea set size to a small saucer plate should be glass or china not plastic even a small wooden disk will do.

Originally posted 2010-08-13 10:46:35. Republished by Blog Post Promoter

The following wedding ceremony was written to provide for Pagans who must of necessity be wed in the presence of the uninitiated who are not pagan and are perhaps unaware that the bride and groom are pagan. Replace the words Bride and Groom below with the names of the happy couple. This ceremony was used by both my wife and myself and by my sister and her husband. They modified the text at the point below where it says “loving each other wholly and completely” to add the phrase “forsaking all others” as they are into monogamy. Either version works beautifully, I recommend the participants rewrite where necessary to form a legal contract that they can and will keep. It is easy to avoid being an oathbreaker if you only swear to that you will keep and avoid swearing to something just because the other party wants it or because it might be “expected” by the family. Notice: parts of this ritual were cribbed from the writings of others. I apologize in advance for failure to reference sources but after the fifteenth rewrite we had forgotten where we got the text and what was and what was not original to us. I doubt if there are quotes from other sources longer than paragraph length and thus should not be a copyright problem. If you see something that is yours, please send me mail and I will reference you in the future. Our thanks to those who paved the way.

Ryan Hunter

[PRIEST] We have come together here in celebration of the joining together of [BRIDE] and [GROOM]. There are many things to say about marriage. Much wisdom concerning the joining together of two souls has come our way through all paths of belief and from many cultures. With each union, more knowledge is gained and more wisdom gathered. Though we are unable to give all this knowledge to these two who stand before us, we can hope to leave with them the knowledge of love and its strengths and the anticipation of the wisdom that comes with time. The law of life is love unto all beings. Without love, life is nothing, without love, death has no redemption. Love is anterior to Life, posterior to Death, initial of Creation and the exponent of Earth. If we learn no more in life, let it be this.

Marriage is a bond to be entered into only after considerable thought and reflection. As with any aspect of life, it has its cycles, its ups and its downs, its trials and its triumphs. With full understanding of this, Groom and Bride have come here today to be joined as one in marriage.

Others would ask, at this time, who gives the bride in marriage, but, as a woman is not property to be bought and sold, given and taken, I ask simply if she comes of her own will and if she has her family’s blessing.

Bride, is it true that you come of your own free will and accord?

[BRIDE] Yes, it is true.

[PRIEST] With whom do you come and whose blessings accompany you.

[FATHER] She comes with me, her father, and is accompanied by all of her family’s blessings.

[PRIEST] Please join hands with your betrothed and listen to that which I am about to say.

Above you are the stars, below you are the stones, as time doth pass, remember…

Like a stone should your love be firm like a star should your love be constant. Let the powers of the mind and of the intellect guide you in your marriage, let the strength of your wills bind you together, let the power of love and desire make you happy, and the strength of your dedication make you inseparable. Be close, but not too close. Possess one another, yet be understanding. Have patience with one another, for storms will come, but they will pass quickly.

Be free in giving affection and warmth. Have no fear and let not the ways of the unenlightened give you unease, for God is with you always.

Groom, I have not the right to bind thee to Bride, only you have this right. If it be your wish, say so at this time and place your ring in her hand.

[GROOM] It is my wish.

[PRIEST] Bride, if it be your wish for Groom to be bound to you, place the ring on his finger. (Bride places ring on Groom’s left ring finger.)

Bride, I have not the right to bind thee to Groom, only you have this right. If it be your wish, say so at this time and place your ring in his hand.

[BRIDE] It is my wish.

[PRIEST] Groom, if it be your wish for Bride to be bound to you, place the ring on her finger. ( Groom places ring on Bride’s left ring finger.)

(to Groom) Repeat after me:

I, [groom (full name)], in the name of the spirit of God that resides within us all, by the life that courses within my blood and the love that resides within my heart, take thee, [bride (full name)], to my hand, my heart and my spirit, to be my chosen one. To desire thee and be desired by thee, to possess thee and be possessed by thee without sin or shame, for naught can exist in the purity of my love for thee. I promise to love thee wholly and completely without restraint, in sickness and in health, in plenty and in poverty, in life and beyond, where we shall meet, remember, and love again. I shall not seek to change thee in any way. I shall respect thee, thy beliefs, thy people and thy ways as I respect myself.

(to Bride) Repeat after me:

I, [bride (full name)], in the name of the spirit of God that resides within us all, by the life that courses within my blood, and the love that resides within my heart, take thee, [groom (full name)], to my hand, my heart, and my spirit to be my chosen one. To desire and be desired by thee, to possess thee and be possessed by thee without sin or shame, for naught can exist in the purity of my love for thee. I promise to love thee wholly and completely without restraint, in sickness and in health, in plenty and in poverty, in life and beyond, where we shall meet, remember, and love again. I shall not seek to change thee in any way. I shall respect thee, thy beliefs, thy people and thy ways as I respect myself.

[PRIEST] (hands chalice to the groom, saying:) May you drink your fill from the cup of love.

(Groom holds chalice to bride while she sips then bride takes chalice and holds it to groom while he sips. The chalice is then handed back to the Priest who sets it on the table. Next the Priest takes the plate of bread, giving it to the groom. Same procedure repeated with bread, groom feeding bride and bride feeding groom.)

By the power vested in me by God and the State of Alabama, I now pronounce you husband and wife. May your love so endure that its flame remains a guiding light unto you.

Originally posted 2011-04-24 18:20:25. Republished by Blog Post Promoter

Preface: In my years of teaching and running a group, I have always had a dissatisfaction with the popular “Book of the Law” available to most Seekers. I felt it to be too archaic in its wording and perspective — and while it was valuable in the Burning Times, it simply does not deal with the concerns and needs of “modern-day” Witches. Over the years I became familiar with several other sets of Laws. Each of these had many good points, yet they also had their disadvantages as well.

Recently, I decided to do something daring — I took the four different versions of the Laws which I had, and combined and reworked them. I deleted what was no longer pertinent or meaningful, rewording others to make them clearer and more understandable, as well as throwing in a few new ones which I felt had been lacking. I believe that what has evolved out of this work is a set of Laws which are readable, usable, and most importantly, pertinent to the needs of today’s Witches and Neo- Pagans. It is with these thoughts and hopes that I would like to share them with you. If you should find merit or worth in them, then I will feel as though I have accomplished something. The material in this booklet has not been copyrighted, so you may reproduce the Laws for students or friends, or reprint them in your publication. It is my sincere hope that the New Book of the Law will be of use to the Craft Community.

Blessed Be,
Lady Galadriel

Part One
1. The Laws were created to give our lives form and order, that all might be balanced throughout all of the planes. In truth there are two sets of laws which govern us — one sets forth the ways of the Wiccan, and the other the ways of the Universe. Both are important, both should be observed with respect and treated with honor. The Laws were shaped and molded to teach us, to advise us, and to counsel us in our time of mortal life on earth.
2. Honor the Gods, for They are the channels and the manifestation of the Source. Honor yourself, for this force also lies within you. Love the Gods as They love you, and by loving yourself and your brothers and sisters, so the Gods shall honor you. As the love and joy of a man and a woman flowers and grows when nurtured with respect, and cultivated with understanding and honor, so should you love the Gods.
3. The Goddess is the Great Mother, and the God is the Great Father, and we are Their children; and we shall worship Them, for They are the rulers of the Universe, and all that is therein. Therefore, O Children of the Gods, try Them not, nor attempt to test Them, for They shall show you that he Ways of the Craft are not to be belittled or mocked.
4. Let the Power of the Craft flow from you only in love — or not at all. For it has always been known that the energy webs which we weave and maintain shall eventually return to encircle their creator. Thus our works become either the net which intaglios and binds us, or the web of light by which we find the Gods.
5. Let the Rites of the Wicca be a way for the children of the Gods to be as One — for Power only flows when unified. Always should you revere the Earth, and heal and tend Her, for She is our life, our Mothership, on which we navigate the dark currents of space.
6. When you reap the harvests of your lands, then you shall not reap one corner of the field, nor glean the herb gardens, or the fallen fruits of the orchards. These you shall offer to the Earth Mother, in direct return, or through offerings made to your Circle, or to sustain its Priests and Priestesses.
7. Always be proud to be of the Wicca, but do not allow your pride to become vanity — for those who are conceited are a stumbling block at the door of the Temple, and they shall be cast adrift, to swim within their own vanity.
8. Observe and listen, reserving your judgment, for until all the silver is weighed, who can know the worth thereof?
9. As like breeds like, even more so does good beget love and joy. Your life will be full of love and joy if you are joyful and happy.
10. Your teachers are the servants of the Gods, and they shall plant the seeds of knowledge within the minds of their students, and they shall use their power for the good of the Wicca. Yet it is each individual’s duty to tend the seeds which are planted, and to make the final harvest. Those who misuse the power and the trust of the teacher’s position shall have to answer to the Lords of Karma, and adjust the balance accordingly.
11. The Temples of the Gods, which are Their abode on Earth, shall belong to all Their children, and each Circle shall be as a special family. Do naught against any Temple or any family of the Wicca, lest you do that thing unto the Gods, and against yourself.
12. You must not be a teller of tales amongst the children of the Goddess, and you must hold no malice or evil thoughts towards others of the Wicca.
13. You should not lie, nor give false testimony before your Elders, or those who are of the Wicca — for liars are fools, and a menace unto themselves, and to the Wicca. Be truthful in all your works and deeds, especially within the Circle, for what you say within the presence of the Gods becomes manifest.
14. You must not put stumbling blocks in the way of those who do not follow the Path of the Wicca. You must make no unrighteous judgments of their ways, and you should aid them with an attitude of love when it is asked for. Yet ever should you keep the Counsel of the Elders, and reveal naught to others of where our Circles may be, nor may you reveal our ways without the consent of the Priestess.
15. When you make a vow to the Lord or the Lady, or you swear an oath to another of the Wicca, then you must do all that has come forth from your mouth, for a covenant with the Gods, or with the Wicca, is your Honor, and woe to those who care not for the fetters they attach to their souls by not keeping their word.
16. The Great Mother and Father would not have their children suffer the indignities of oppressors for their sake, for what is within the hearts of Their children is dear and true to Them. The Ancient and Mighty Ones shall cause the balance to be made for those who desecrate the Lord and Lady, Their temples, or Their creations.
17. Never shall you use Magick, nor the Craft, to cause harm, for this is misuse of the Power, and it is not to be condoned. To cause the death of another through the Craft is to require the death of the Self in sacrifice.
18. Never betray any of the brethren, nor the lore of our people, for you are all servants of the Gods, and must live by the virtues of love, honor and wisdom. Let truth, loyalty and honor be your creed. Let them be your guides, tempered by love and wisdom.
19. The Order of the Gods shall you keep, and within Their Circles shall you walk. You should not say “I believe” when you doubt, nor claim to obey the Lord and Lady’s word when you never enter into the Temple. You must not profess with your lips that which is not in your heart.
20. Do not use the names of the Gods in negative or evil ways, for They love and cherish Their children above all others. All others They love, even those who know them not. Yet those who hate and curse in Their name shall have the Mighty Ones take the measure of their worth.
21. In any disputes between the children of the Goddess, no one may invoke any laws but those of the Craft, or any tribunal but that of Priestess, Priest, and Elders.
22. No one of the Wicca may do anything which will endanger the Craft, nor bring any of the Wicca into conflict with the Law of the Land, or with any of our persecutors.
23. Your magickal tools are channels to that which is most precious and pure within you. Do not cheapen them by haggling their price when you acquire them.
24. Never accept money for the use of the Power. It is sorcerers and charlatans who accept money for their spells and prayers. If you accept no money, you will be free from the temptation to use the Craft for evil or unworthy causes.
25. You shall never take unduly from any human, animal or elemental that which is not yours to take — for if you steal from another, in the end you will have to sacrifice something dearer to you in order to attain the balance.
26. Show honor to all people, that they may look up to you, and respect you, and their eyes shall become a mirror for your soul.
27. Those who are of the Wicca shall not own slaves, for one person may not own the spirit of another, for only the Great Mother and Father own our souls. Nor shall you take as a pledge any person’s life, for to do so is to take upon yourself both a mill and a millstone.
28. If a stranger sojourns with you, you shall do them no wrong; they shall be as one of the Circle, born amongst ye, and you shall deal with them as you would yourself.
29. Just weights and just balances shall be given by you, and just value shall you give, and thereby receive threefold.
30. Your altars shall be kept clean, pure and holy, and all that is brought into the Temple or the Circle shall be cleansed and blessed, for the joy of the Gods, and of the Wicca.
31. A clean mind should have a clean body. You should keep your body, your clothes, and your house clean, in honor of the Mother, who gives these things to you.
32. Let none die without honor, without love, without respect, unless their actions have decreed otherwise.
33. You should not couple together if it shall cause pain, jealousy or deprivation to another by doing so. Union for malice or evil reasons such as these upsets the balance, and the Lords of the Universe shall make adjustments accordingly.
34. Let those who would love, and would be as one, and bear child, be handfasted. For the sharing of love in this manner is beauteous, and love’s union in the energy of the Gods, and the heritage of the child. It is important for children to know and to identify with those who brought them here.
35. The Law of the Goddess is that none of the Wicca shall take and wed someone who they do not love, whether it is to harm another, or for some form of material gain.
36. Remember that your children are Goddess-spawned, and are free spirits. You do not own nor control them. They are your brethren, come to visit for a while, that they may share in the vision of your love and wisdom. Let each parent realize that although they may teach and guide with love, the child shall also teach the parent, and aid them in their growth and lessons.End of Part OnePart Two
37. The etheric web and energy vortexes of the earth are in constant flux and motion to adjust to the needs of the planet. The sacred trust of the Wicca is to create and to maintain centers of light and knowledge, using the magick of the divine spark within us to focus and channel the forces of the Universal fire. And these are the channels established between the worlds of the stars and the realms of the earth, bringing in and regulating the spirit flames which energize and activate all life forms. Thus we tend and guard the threads of creation, and we weave the patterns of life and manifestation in an ever-evolving tapestry.
38. Never use your heritage or position for self-glorification or gain. Respect your magick and our ways. We must always recognize that while others may look to us to lead them, they too are our guides.
39. Keep your body strong, your mind keen, and your purpose pure, for within your being you shall channel the Power, and it needs to be strong and pure. And these are the keys to the path of Oneness, and to communication with the Gods. Yet first you must learn to speak to Them in such a manner as They can comprehend you. For the children of the Wicca must aid the Gods, and work with Them, otherwise the Gods cannot aid and work with you. Ever remember that the Priest and Priestess are the living representatives of the God and Goddess Forces, and likewise that all humans carry these forces within them, though they may lie dormant and unawakened.
40. As the Great Mother and Father come unto one another and create with the pure vibration of Love-Wisdom, so should you strive to make your Temple pure in vibration, and thus a fitting place wherein you may invite the Gods. Thus, your Circle should always be duly purified and cast, and likewise, those who would use the gateways and travel the Circle between the earth and other realms should also be duly prepared and purified.
41. The Goddess hath said, “I shall not carry thee, yet neither shall I hinder thee, nor keep thee from having the same opportunities as all of my children. Thou art free, yet thou shalt not be coddled like babes in the storm. If thou hast true devotion within thee, then all obstacles may be overcome.”
42. The laggard is but half a person — and though half is better than none, the whole is twice as good as the half. Those who do not work, or who lack the will and desire to learn the ways of the Gods, unto them is said, “The Ancient and Mighty Ones shall not keep thee within their house, if ye learneth not.”
43. A sanctuary you shall make unto the Gods, that They may dwell amongst you. And you shall fashion it to the best of your ability, according to all that your Elders shall show you, and pure energy shall you place therein.
44. An altar shall you make to unto the Lady, and you shall make due reverence unto Her, for every place where She is exalted, She will come to you and bless you. And you shall fashion your altar out of wood or stone, and burn incense and candles thereon, at the proper times, in observance of her ways.
45. You should set aside at least one day during each moon unto the Goddess, and on these days you shall do Her work; and on those days She shall renew Her children and bless them.
46. Learn to build your own Temple, and to craft your own sacred Circle, and all the tools that are used therein — for to be a person of the Craft is to be a person of consequence.
47. Let each of you inscribe your own record of our ways and teachings. For the course of each Wiccan should be charted, that the patterns of their life-web may be made known and utilized. Let each Wiccan start their Book of Light with the teachings and lore of their tradition, yet let it also contain the rites and ways of each individual, which are the harvest of each child of the Wicca, to use the wisdom of their heritage as the seeds of their own wisdom. Thus shall our lore and knowledge continue to grow and unfold, like a beautiful flower.
48. It is right to study and to understand the sigils, statues and stories of the Gods, for they shall guide your thoughts to Them, and They shall hear them. Yet you must ever remember that you worship not the sign nor the statue, but the Gods which inspired them.
49. If your Circle owns any land, let all guard it, and help to keep it clean. Let all justly guard all moneys of the Circle, as well as the rights and property of all members of the Circle.
50. If any Wiccan truly labors, then it is right that they should have their just pay. This is not considered the taking of money for the Art, but good and honest work. Yet if any Wiccan works willingly for the good of the Craft, or for their brothers and sisters without pay, then it is to their greatest honor.
51. If any Wiccan should deny themselves some pleasure or material indulgence in order to do service in the Circle, this person shall be blessed and remembered. For those who give for the greater good of all shall have their spirit uplifted.
52. Know also that if you gift the Lady’s Priests and Priestesses, or Her Circles, this is an offering made unto the Mother Herself, for a true Priest or Priestess strives always to do Her work, and to be of service to Her children, so to honor and respect them is to honor and respect the Queen of All.
53. And the offerings which are considered the most pleasing to the Gods are these:the fruits of the orchards
    the scents of the trees and herbs
    the metals of the earth
    the waters of the earth
    the flowers of the meadows
    and the milk of all mothers.

    Yet offerings of labor or money are honest too, and these will also be accepted — more so if you work with love in your heart, for always there is work to be done for the Gods, and service to be given to the children of the Wicca.

54. If your offerings are made to restore the balance, it must by of a nature that it not offensive to the Gods. It must be of value, yet given with a free heart. Thus shall the harmony be restored. If your offerings are given with a heart filled with love and devotion, or are of service to the Gods, or to the Craft, then shall you receive blessings manifold.
55. And when you make an offering unto the Gods, you should offer it thru the most proper medium, at the proper times, and in such a manner as to make it acceptable. Any and all remains of the rituals shall be consumed in the fire, or buried within the Earth, as a way of returning to the Source all that we use in the observance of our ways, thus ensuring the continuity of the cycle.
56. All may use the Craft to help and aid them, or for the advantage of their Circle, or the Craft — yet only if you are sure that you harm none. Let each Wiccan and Circle always debate these matters at length. Only if all be satisfied that none be harmed in any way, may the Art then be used. If it is not possible to achieve your ends one way, then perhaps the goal may be achieved by acting in a different way, so as to harm none.
57. Throughout the world it has been many a year since Wiccans have been burned. Yet misuse of the Power might raise the persecutions once again. So never break the Laws, however much you might be tempted, and never consent to their being broken. And if you know they are being broken, then you must work strongly against it.
58. In days of old it was decided by the Mighty Ones who came before us that the Art might be used to restrain others from harming the Craft or its children, yet only after great consultation with all members of the Circle, and only then to deflect or to constrain them.
59. And such were the ways of the Lady that She brought us forth in joy, and such were the Ways of the Lord that His reign gave all life pleasure. Offer love in your worship and all shall be joyous in beauty.End of Part TwoPart Three
60. In the dimly remembered dawn of ages past, the Wicca were truly free. Then, in Atlantis came the Age of the Misuse of Power, followed by the Ages of Persecution and Suffering. Thus the people of the Wicca hid themselves and cloaked their knowledge, and wove veils of secrecy and silence. And this is how the Ways of the Wicca have been preserved through the time of darkness. Yet much of the ways of our people were lost to the ignorance of others.
61. Yet the cycle spirals ever on — and the Age of the Earth Mother once again draws nigh. We must be strong — one with our birthright, and one with our Gods, if we are to bring forth the balance. Those who would harm us, or attempt to enslave us, we must overcome — yet only through light and love, and never through violence or the evil of chaos. And through our efforts the time of our people will come into being once more. In the times which lie ahead, there lies much work to be done, so that once more the cycles of life are drawn to the path of light, and the balance achieved through the power of love.
62. In order to bring the ways of Light and Love and Life to the peoples of the Earth, our secrets are slowly becoming secrets no more, and it is good that this is so — for the age of shadow and secrecy is passing. Yet the sharing of our ways needs always to be guided by wisdom and by love. Let our rites and our mysteries be kept sacred. Let no one defile our worship or our heritage. For the defilement of our ways is an honor loss to self, and for the Craft.
63. Let each High Priestess govern her Circle with justice and Love, and with the help and advice of the Elders and the High Priest, always heeding the messages of the Gods when they come.
64. Ever remember that although the Priest is the force with which the Circle is built, the Priestess is the ruler therein — for it is through her that the Goddess created the world, and all things therein.
65. The High Priestess will heed all complaints of all Pagans and Wiccans, and strive to settle any differences between them with reason and with justice.
66. Let each Circle of Light decide how it shall be known — whether by earthly name or magickal one. For each child of the Wicca knows best the safety or dangers of their homeland.
67. Let each Circle or Temple maintain and dedicate unto the Goddess and the God all the things that are required for Their rituals, for what is blessed in the name of the Gods rightly belongs to Them, and the Priest and Priestess shall be the caretakers thereof.
68. Anyone of the circle who is of sufficient rank, and wishes to form a new Circle, shall tell the High Priestess and the Elders of their intentions. Members of the old Circle may join the new Circle when it is formed, but if they do so they must leave the other Circle, unless otherwise instructed. online pharmacy without a prescription For it is the Old Law that each Wiccan may join the Circle of their choice, yet their energy should not be divided between two or more Temples.
69. The Elders of the old and new Circles shall meet in peace and with respect, to decide the level of interaction and connection between the Circles. Yet it is known that the splitting of a Circle often means strife. So only if it is truly in a spirit of peace and harmony should the Circles meet for the celebration of the Great Festivals.
70. None shall enter the Circle that have a sickness or an ailment which may be passed on to the Lady’s other children — for to do so causes harm to yourself, as well as to the others of the Circle. Rather should the Healers go unto the sick one, that through the love of the Gods they shall be made well and whole once more.
71. It has been judged lawful that if any of the Craft need a house, or land, and none will sell, to incline someone’s mind so as to be willing to sell, providing it harms none and the full price is paid without haggling.
72. In the matter of quarrels or disputes between the members of the Circle, the High Priestess shall convene the Council, and inquire into the matter. The Council shall hear each person privately, and then both together. And they shall decide justly, not favoring one side nor the other.
73. If an agreeable resolution cannot be reached, then that Wiccan must leave the Circle, for a Circle of Light cannot be properly formed where there is disagreement and discord. And when a Circle is not properly formed, the energy within is either dissipated, or turns ugly, festering like a hidden sore. So let them leave, but only with love in their hearts and yours, for even though your paths may diverge, you are still all children of the Wicca, and there must be no violence between us. Bear no grudges, hold no thoughts of vengeance, for this will rot away the foundation of your power.
74. It has ever been recognized that there are some people who can never agree to work under any others. At the same time there are also people who cannot rule justly. To those who must ever be chief there is but one answer: “Void this Circle, and seek another one, or if ye be of sufficient rank, then form a Circle of your own.” To those who cannot rule justly, the answer shall be “Those who cannot bear your rule will leave you.” For none may come to Circle with those with whom they are at variance, for to do so angers the Gods, and hinders the Craft.
75. Those that do wrong without knowledge shall be held innocent; those that do wrong through carelessness shall be judged lacking in wisdom, and dealt with according to the nature of the transgression. Those who do wrong with deliberation and forethought shall be thrice punished, and the Lords of Karma shall lay low their pride.
76. Each person must make a balance for their words and actions, and the judgments of the Elders should incline to try to make good come from the injustice or wrong-doing. Many are the ways to restore the balance, so let the judgments of the Elders and the Priestess be in keeping with this.
77. Do not turn aside those who seek the ways of the Wicca for the want of an offering or the lack of a robe. You are the servants of the Gods, and the servants of Their people, and those that seek for the Gods you must aid in their quest.
78. Of those who would inquire as to the ways of the Goddess, or who wish to become of the Wicca, ye shall search their hearts, and even into their spirits you shall look, as you are able. For the Wicca do not look to acquire mere numbers. Let none be turned away if their hearts are true, and their desire earnest.
79. The hidden children are like the strings of a harp: each one may give a clear note, and when gathered together in sympathy and accord, they shall give rise to a beautiful symphony. Yet when struck without reason or thought, these notes may cause discord or disharmony. Therefore the Gods decree to Their Teachers and Priests that all must be taught to master their harp, and to pluck their strings with care, that they cause no discord or imbalance.
80. Choose the Priests and Teachers of the Wicca with diligence and with care. The qualities that you should search for within them are Faith, Belief, Knowledge, Ability, Patience, Leadership, Humility, and a loving nature — for they must lead and teach the children of the Goddess, and will thereby have the power to do great good, or to cause great imbalance.
81. In practice it should be that the greatest of the Priests and Priestesses should guide the rituals within each of the Temples of the Old Gods, and truly you should be content with the advice and guidance given by them. Yet ever it should be given so that it is clear and understandable, for within the Temple each of the Wicca is free, and thus they should be able to recognize and to understand our ways and their implications. And those who cannot explain the inner workings, or give just cause and reason for their decisions, may be questioned, or the wisdom of the advice weighed.
82. Let the Priestess and Priest lead as long as they are able, and their leadership be wise and strong, and to the benefit of the Wicca. Yet if their health is ill-favored, or if the next generation needs to try their hand, then let them have the vision and the wisdom to step away from their position, and pass the duties of the Circle to another. Let them not become overly attached to the office, nor too fond of the power.
83. If a Priestess or a Priest should tire of their duties and charges, then they may step down, but only after having trained and acknowledged a successor. If a Priest or Priestess deserts their Circle, then they have lost the right to ever lead again within this life, so great a trust they have broken. If they should return to the Circle within one turn of the Wheel, and are judged to have true atonement in their hearts, new insight and growth, then they may be forgiven, and allowed to return to the Circle, yet they shall worship only, and hold no office or title. Leadership is a sacred commitment and an honor, and they have shown that they cannot be trusted with such responsibility.
84. Any Priestess, Priest, or Elder who consents to a breach of the Laws regarding the use of the Craft to cause harm to others must immediately be relieved of their office, for it is the lives of the children of the Goddess which they endanger, as well as the honor of the Craft.
85. The High Priestess may take a Sabbatical from her Circle, if her personal life and duties require it, for up to a year and a day. During that time, the Maiden shall act as High Priestess. If the High Priestess does not return at the end of a year and a day, then the Initiates of the Circle shall name a new Priestess. Unless there is good reason to the contrary, the person who has done the work of the Priestess should reap the reward. If someone else is named, then the Maiden should continue in that office.
86. Each Priestess and Priest shall choose their own consorts, yet let them be wise in the learning of our people, and thus others shall abide by the wisdom of their choice. Yet if the Circle feels the decision is ill-advised, or that they cannot abide and work in honor and trust with that consort, then they may request a gathering of all concerned to meet and to talk, and to resolve the balance with love and honor. For only those who are pure and strong, keen and wise, patient and loving, can effectively and properly carry out the duties of a Keeper of the Circle.
87. Those of the Priesthood shall not neglect their mates, or their children, or their house, nor anything which is in their possession; nor shall the sick and the needy be neglected for the sake of the Circle. Therefore let them adjust the one thing against the other, that neither should suffer, and that which is given by the Gods is treated with love and respect.
88. Long ago, at the time of Creation, it was deemed that the female should hold the power of life-giving. And such was the male force drawn to the love and beauty of the Creation of life, that he surrenders unto her keeping the force of his powers in the furtherance of life. Yet the Priestess must always remember that the fuel of the flames which light the fires within her Temple comes from the Priest. Thus she must use the force wisely, and only with love, and she must honor and respect he who is the activator of the Life Force.

Here Ends the New Book of The Law.

[sources: The Book of The Law, The Old Laws for the Old Religion, The Great Book of the Law, The Dragon Law]

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Originally posted 2011-02-13 20:38:15. Republished by Blog Post Promoter

As a pagan I understand that death is a natural part of life and I also know that death is not a sudden end to existence. More so at the time of Samhain does my mind wanders to the lose that I have felt in my life just recently I lost my mother to cancer.

As a pagan my heart and spiritually know that this was a natural even and in some way I was glad she was out of pain. But no matter what I felt and knew as a spiritual being, I lashed out at family, friends and the world. I cried and wailed got angry and was sad and at many times through this emotional turmoil I was hit with moments where my goddess sustained me, and other where I felt so alone.

Death is a natural state and is very easy to deal with, I am almost sure that every faith that as a after life in it belief structure help us come to terms with death but the problem is that they don’t help us deal with the lose we feel

Dealing with lose is a personal thing and does not always happen immediately following a death and does not have a time scale to when it going to be over. Dealing with lose is called the grieving process and everyone goes through this process.

The Grieving process contain 5 basic stages which a person has to go through these stages do not always come in order and sometime a person may repeat one or more of the processes. These 5 stages of grieving is called the Kübler-Ross model and was introduced by by Elisabeth Kübler-Ross in her 1969 book, On Death and Dying. Elisabeth Kübler-Ross originally applied these stages to people suffering from terminal illness, later to any form of catastrophic personal loss (job, income, freedom). This may also include significant life events such as the death of a loved one, divorce, drug addiction, the onset of a disease or chronic illness, an infertility diagnosis, as well many tragedies and disasters.

The five stages of grieving 

1.Denial – “I feel fine.”; “This can’t be happening, not to me.”

Denial is usually only a temporary defence for the individual. This feeling is generally replaced with heightened awareness of positions and individuals that will be left behind after death.

2.Anger – “Why me? It’s not fair!”; “How can this happen to me?”; “Who is to blame?”

Once in the second stage, the individual recognizes that denial cannot continue. Because of anger, the person is very difficult to care for due to misplaced feelings of rage and envy. Any individual that symbolizes life or energy is subject to projected resentment and jealousy.

3.Bargaining – “Just let me live to see (person). One more time”; “I’ll do anything for a few more years with ….”;

The third stage involves the hope that the individual can somehow postpone, delay or there is someway of reversing death. Usually, the negotiation for an extended life is made with a higher power in exchange for a reformed lifestyle. Psychologically, the individual is saying, “I understand I will die, but if I could just have more time…”

4.Depression – “I’m so sad, why bother with anything?”; “I’m going to die… What’s the point?”; “I miss my loved one, why go on?”

During the fourth stage, the person begins to understand the certainty of death. Because of this, the individual may become silent, refuse visitors and spend much of the time crying and grieving. This process allows the person to disconnect oneself from things of love and affection. It is not recommended to attempt to cheer up an individual who is in this stage. It is an important time for grieving that must be processed.

5.Acceptance – “It’s going to be okay.”; “I can’t fight it, I may as well deal with getting on with my life.”

In this last stage, the individual begins to come to terms with his mortality or that of his loved one.

If you have experienced a lose it always help to talk about the person you have lost good times and bad this helps the person remain real in your heart and mind. Try to celebrate their life rather than mourn their passing. Grieve in your own way and accept that it’s a natural part of dealing with lose.

When you are ready to face the lose, and after grieving period show honour to your lost ones in what ever form you feel is appropriate.

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Originally posted 2010-10-23 08:52:44. Republished by Blog Post Promoter