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Finding Your Magickal Name

theban 150x150 Finding Your Magickal NameMany Neo-Pagans and Wiccan adopt at least one new name as a sign of the new person that they have become and as a sign of their belief. A neo pagan and Wiccan will normally have at least 3 names their birth or legal name, the public pagan name that is a name used at public meetings and the final name is the private name a name only known to members of the coven or group that they belong to.

The public working name is a name that a person chooses for himself or herself which can just be made up or contains the names of animals or crystals or magickal symbols or runes.

The private name is normally given by the high priestess to a new member this name will contain information that that person must seek out, you are called that name for a reason sometimes to bring humility and understanding other times to inspire greatness.

During the first few years a neo pagan may change the public name till they find a name that truly fits.

I choose my public name “Draco of the Dragonstar” as I have a very close affinity to dragons and their magicks and I wanted to honour the great dragon who has been my guide for many decades now. Although I do shorten it to draco in letters and emails many people think that my name comes from Harry Potter.

My Private name was given to me and I was a little disappointed that it was not something big and proud like Raven Hunter Hawk but as I sort out my name if found it fits me like a glove.

So how do you start to pick your own pagan name?

Well you can start with the archetypal gods and goddess names choose a deity whose strengths and attributes you would like to embody although I would research any deity you may wish to be called by as you will assume some of their traits positive and negative.

You could also choose mythical beasts or cultural hero as part of the name as well as animals precious stones or even a particular attribute you wish to embody.

If you having difficulties finding a name there are a few techniques such as meditation and asking the divine directly or even forms of divination such as (Tarot, Runes, Ouji Board, Lots, *Numerology and your power numbers, I-Ching) no matter how you find your name it has to be right for you their no wrong name.

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Originally posted 2010-11-06 09:39:50. Republished by Blog Post Promoter

Occult Paganism

Necronomicon Symbols 150x150 Occult PaganismThe year 2000, the new millennium, the bright new age of enlightenment, all brought a massive up-surge of information on all things Pagan, books by the score, mail order companies, distance learning courses, classes, and people claiming direct descent from ancient witches /druids /shamans etc.

The media always so fast to demonise anything pagan, had a field day! People from all walks of life flocked to paganism, and our numbers rocketed. A bright new era of inter-faith understanding happened over-night and we all lived happily ever after! But hang on!

True, with pagans now afforded legal rights as people of other faiths are, there has been progress – and I am sincerely, respectfully grateful to all those who fought long and hard to help to give us protection. But has it all sort of, well, backfired?

True, we see less of the hysteria including sensational press coverage of anyone who wares black and a pentacle and has tattoo being labelled a ‘Devil Worshipper’. In fact the media seems to be leaving us alone , even giving us positive coverage! Result! (Even if it’s possibly more about now having the aforementioned legal right, than a sudden sense of goodwill!). My Concern is about the possible dumbing down of our faith. I’m worried not just about my own pagan path, but all paths.

You see all those books – and lets be honest, the majority are crass, blatant rip offs of the ‘lets cash in quick’ type, which are being used by people to teach themselves (and others) the ‘correct way’ or what purports to be the real deal.

Fine, Okay. I know that any faith needs to meet the needs of the people as and when those needs change and evolve – or it becomes distant and slowly dies, so I am not protesting (too much) about knowledge being, er, interpretive. We’ve all probably read a score of naff American imports which all seem to say the same thing over and over again with out any true spiritual input.

These book are aimed at the fluffy bunny pagan you can say that it harmless to see a teenage girl reading “Teenage Girlie Witch spell craft book vol 3” – but I say it’s a waste of potential, Kids reading sugary so called spell books will try the spells contained with in find out they don’t work will lose heart and quit.

But what if said teenager found an honest, open account of what paganism actually is, the ethics, values and morals? What if they were then inspired to explore paganism, even attend a moot and speak with like-minded people?

This raises another question, fine, society is now more aware of pagans and the reality of who we are and the things we actually do –but at what cost? Altering rituals to be more acceptable to non-pagan audiences, the ‘softening’ of rites to be more conductive to interfaith movement, the merging of paths to mix elements of both into something that ends up being neither. These in my option are a problem.

Could it be argued that legal acceptance of paganism and it’s apparent need to become seen as safe and approachable is in fact sowing the seeds of destruction.

The earliest Christian missionaries here in Briton reported back the native populations spiritual beliefs and practices, the early church then slowly integrated Christian beliefs and practises alongside – and then slowly dropped the native stuff. The ancients were absorbed. My fear is that recent, apparent, acceptance is the beginning of a similar process – albeit one that may take decades or longer.

Occult means ‘hidden’ and I feel that we, as pagans, would do well to remember our history and ensure our rituals, rites and practices are kept safe and hidden from the fluffy bunnies and the more commercially – driven folk. If an individual is called to the ancient ways then they will find their way to a teacher eventually, regardless of how they start their journey.

I’m aware that there is no one answers to the questions raised here and I must admit that I have not only been tempted by and bought fluffy bunny pagan stuff in mail order catalogues myself! However we owe it to our faith to strive to keep our inner practices ‘occult’ as only in that way can we ensure they survive for the next generation.

Biarki.

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 Occult Paganism

Originally posted 2010-11-16 13:34:58. Republished by Blog Post Promoter

Its not Faith Its knowing

multifaith 150x150 Its not Faith Its knowingFor myself and I will assume many other pagans Faith is not something we have in life like most religious people, we do not live our life believing that some supernatural all power being is guiding our destiny.

We know that we are the Masters and Mistress of our own lives our choices are our own and we take that responsibility square on and face what is coming to us. We seek guidance from our gods and goddess, which can come in the form of ideas, dreams, symbols, visions and advice from friends, which we are left to interpret.

All pagans have their fears and doubts we are not immune to human emotions we just have learned to listen to the quite voice inside that says that you’re on the right path and many of us have learnt a lesson or 2 by ignoring it.

This inner voice is often called a conscious, intuition, the inner voice and subconscious. I prefer to call it intuition since someone describes intuition as the Inner Tutor.

Communicating with the inner tutor happens as part of the normal psychological behaviour of us humans. It can be an inner monologue with oneself, a dialogue with your higher self or even instinct (Gut Instinct). But we are all capable of doing it and many do it at time when they need guidance.

For me I believe that we are three in one like the goddess and god, a physical form (our bodies) a spiritual form (astral self / higher self / The soul) and the eternal self (the part of the divine that make us the divine) and the Inner Tutor is that part of us which know all that was and all that will become.

By learning to communicate with our inner tutor helps us achieve the best life, now if we accept that we have Karmic debts to pay we know that our lives will not be perfect and trouble free but by listening to inner tutor we can make our journey smoother.

Now as mention I see us like the goddess and god three in one and the Inner tutor acts on each self in a different way. The inner tutor acts on the physical form and produces physical responses “the Gut instinct” which is very primal and speaks without word and invokes physical responses those feelings on uneasiness, fear, dislike and like that we experience each day of our life that guide us to chose friends, lovers, holiday destinations, small choices turn left not right etc.

The inner tutor to the spiritual form is as much a part of us as our own thought and ideas. We communicate and sometime argue with this tutor it our inner guiding light this is the light that leads us to spiritual and physical wellness, it communicates through internal dialogues it shows us our hopes and dreams and limitations as well as in dream states, meditation. This tutor also allows us to read signs and symbols for ourselves and for others it gives us foresight and hindsight so that we make the right choices.

The final of the three forms is the eternal tutor one that hold all the information and is a conduit of that information it can be referred to as morphic resonance (a term coined by Rupert Sheldrake) or collective memory that is shared by all creatures. Morphic resonance is the creative intelligence that we all share. (According to the hypothesis of formative causation, all self-organizing systems, including crystals, plants and animals contain an inherent memory, given by a process called morphic resonance from previous similar systems. All human beings draw upon a collective human memory, and in turn contribute to it. Even individual memory depends on morphic resonance rather than on physical memory traces stored within the brain.).

Contacting your Inner tutors.

The Psychical Inner Tutor – Learn to listen to you inner body, feel the chemical changes and biological reactions to situations if they feel unpleased avoid then. Insuring you root chakra is open and unblocked helps you connect to your psychical self. This tutor dwells in the area from root chakra to the solar plexus chakra.

The Spiritual inner tutor – Dwells between the solar plexus chakra and the crown chakra and can be contacted via internal dialog or mediation.

The external tutor – exists on all levels and in all things and provides too much information for you to clearly interpret everything but when you do understand the information you get that eureka moment when you feel you understand it perfectly you don’t really contact this tutor it contacts you.

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 Its not Faith Its knowing

Originally posted 2011-04-13 16:38:39. Republished by Blog Post Promoter

Comments on New Law Book

book 150x150 Comments on New Law Book I have to preface this by stating that I was first drawn to this work by Leigh Ann Hussey, and reacted very negatively to it. This will be my second time through these Laws, with comments that are solely my own opinion. I know that Lady Galadriel put a lot of work (translate: sweat blood) into these Laws, and I am not attacking her or her work. Making my points without sounding negative would have been nice, but I have not been very successful at this; since several people have been asking me to put down why I didn’t like them, I felt that getting the project over with would be better than struggling with a novel-length exercise in not offending anyone. To Lady Galadriel: I, too, have sweat blood over a reconstruction project similar to this (and I got lots of negative feedback, too). My finished copy, which includes the old “Burning Times” laws as a historical source or what to do when things really get bad, can be had from Leigh Ann, Judy Harrow, or downloaded from WeirdBase in St. Louis as “JRFLAWS.TXT”. My heart goes out to you, but I am commenting on your Laws from my head only.

Notes:

On the Preface: The Book of the Law, or Liber Al, which Lady G. refers to as a primary source, is not the same as Craft law in most traditions as it was written by Aleister Crowley; it is, therefore, hardly a wonder why it was not found to be very pertinent by Lady G. If, indeed, Lady G.’s Book of the Law was not Liber Al, it is hard to understand where many of these Laws originated.

The Laws:

  1. Form and Order? Ask a Discordian or Shamanic Craft type. The Laws were created for guidance, as the latter part of this Law attests.
  2. Channels, and manifestation of the Source? This sounds more like New Age Christianity than Wicca. I should stop talking about the flowers in the language, although they are disconcerting and very distracting from the original goal of “readable, usable, and pertinent to the needs…” I suppose I can just use the term “flowers” as my way of saying that the language is unnecessarily complicated when it really bothers me – and most of these laws do fall in this category.
  3. Oh, no. Not the Christian “Ye are as children” routine again. The Gods, in my training, wish us to grow, not perpetually remain children. To not test what they say is the same as channeling some unknown spirit and believing everything he/she says. We are growing, making the Gods proud, not belittling or mocking them.
  4. This law is over-judgmental (something I am accused of being at times), and ignores the need for working with our shadow-side; I suppose naiveté is the worst I can say about this Law. I can easily find better in Marion Weinstein’s Positive Magic
  5. The “Mothership” routine smacks of Close Encounters, but other than the children routine and some language problems, this one isn’t too bad – but isn’t there something in an initiation ritual about us and the Gods being the same “but for a difference of power”? I would think Brothers and Sisters of the Gods would be better terminology – feminists are welcome to reverse the wording.
  6. Hmmm. Sounds like tithing to me. While it is certainly a good idea, we give back to the Gods all the time – this would be making the meaningful ritual a mechanical one. Sustain its Priests and Priestesses? Paid (or fed) clergy? Shades of Paul! This part would still work in my tradition, since we are all priests and priestesses, but I know some that are different…
  7. I can’t see the purpose of this Law, and know of no corresponding Law in the Laws I have come across. It sounds like the God of the Christians again, making people the way they are and then judging them for being that way.
  8. A direct statement would be better. Who do you know in these times that goes around weighing silver? Is this a modern metaphor? I don’t think so.
  9. Does not parse. Sounds good, though…
  10. This sounds like it’s setting up the teacher as infallible – shut up and listen. Also, while I hear Karma used frequently in Craft discussions, it is because it is a useful concept for us; however, this is the first time I have seen the Lords of Karma enthroned in Craft Law.
  11. I could have taken the Golden Rule in one of its permutations, but this is much more akin to the concept of “Sin” than that of Karma.
  12. “You must not be a teller of tales…”? What, we are to have no Bards in the Craft? If this law means that gossiping is not a good thing, why doesn’t it say so? And “must hold no malice” indicates that we are not allowed to be human again – true, it is better for the Craft that we all be as a loving family, but there are other ways to deal with the problems caused by personality conflicts than to outlaw legitimate feelings.
  13. Flowers. Old Law. (Meaning that, other than difference in wording, this is the same as the “Old Laws”, i.e., Lady Sheba and others.)
  14. Oh, boy! Priestess Knows Best (and will be happy to be responsible for you). If someone asks me a question, give them the straightest answer I can, and without phoning up my Priestess for permission to do so. I am a trained, adult Witch, and am capable both of making my own decisions and taking the consequences for making a wrong decision. The “You must not put stumbling blocks…” sounds like the old parental admonishment, “Don’t put beans in your ears.” The Christians have enough stumbling blocks of their own; I don’t think ours would even be noticed, and so are unnecessary.
  15. The key words are in the Preface: readable, usable, and pertinent. “Fetters” and “woe” are not very meaningful words in this half of the 20th century. Not sure about the use of “souls”, either, since that seems to be mostly a Christian concern. Remember, Lady G. said that she reworded some of these laws “to make them clearer and more understandable”. I think she missed here.
  16. Sounds like “Trust in God; He will provide.” Where is the Craft basis for this Law?
  17. If you kill someone magically, accidentally or otherwise, you should be sacrificed to atone for it? My Goddess demands nothing in sacrifice. It would be far better to get into therapy and see how you could forgive yourself and help others to forgive you (I’m using “forgive” as a psychological, not religious, term). No problem with the first sentence.
  18. Could be said more clearly.
  19. The source for this, especially the final sentence, seems to be Jesus in Revelation. “Many say, Lord, Lord, but I know them not…” etc.
  20. Sounds like, “Thou shalt not take the name of the Lord, thy God in vain”. Either that is what this law is saying, or it needs to be clearer.
  21. Old Law. I would have worded it, “In any disputes among the Wicca…”
  22. Old Law.
  23. To me, my magickal tools are channels between what is within me and what is outside of me (on the magickal planes, which frequently intersect with the planes of reality). Still, Do Not Haggle is Old Law.
  24. Old Law, except for the semantical substitution of “Power” for “Art” and the use of the judgmental terms “evil” and “unworthy”.
  25. “Thou shalt not steal”? Hinted-at consequences are unnecessary.
  26. I don’t understand “Show honor” as a phrase, and the last phrase is not comprehensible to me.
  27. “Those who are of the Wicca shall not own slaves,” – good idea, although I have never seen it included in Craft Law. The rest of this sentence is again unclear and/or unnecessary justification. “Nor shall you take as a pledge any person’s life,”; well, the Laws of Karma (if you accept them, which these Laws purport to) demand otherwise from time to time, and again, this has not been found necessary in any other set of Craft Laws I have seen.
  28. This is the second time the Golden Rule has been quoted in a faulty permutation. “If a stranger sojourns with you…they shall be as one of the Circle…” What, we’re going to invite total strangers into our rites just because this Law says so? There are enough Laws that contradict this already. This doesn’t sound right.
  29. This came straight out of Leviticus, and also exists in Baha’i law in a slightly clearer form. It’s nice that We’re getting ecumenical, but what is the need for this in Craft Law? The Threefold Law applies, and is easier to understand.
  30. The Good Wiccan Housekeeping Seal is required for Circle?
  31. Not a Wiccan Law. “Cleanliness is next to god/dessliness” would be a shorter way of phrasing this. Although the old customs (not laws) require bathing prior to a ritual, even that has been used to “find” Witches with in some areas (they’re clean and smell nice – they must be seducing our men for Satan!).
  32. Not Law, but a start; I believe none should die without someone having cared for them; and that death with dignity is the hoped-for ideal. Many of you already know that I’m initiating action toward Pagan hospice, funeral, and cemetery care. The judgment about “their actions” is for the Dark Lord to make.
  33. Threefold Law is all you need here. Anything else is moral judgment.
  34. Amended version: “Let those who desire union as a couple (or other forms as might be desirable, such as a triad or a group relationship) be handfasted, sharing their love in a manner they and the Gods find pleasing.” Children are not necessary for shared love (and often separate the parents from their mutual desires), and there is no need to deny Handfasting to couples not wanting children. I also am not certain that this needs to be a Law.
  35. “The Law of the Goddess is that none of the Wicca shall take and wed someone who they do not love.” Period.
  36. Not Law. Also uses “brethren”, another male term. (Anyone who has read my revision of Gardnerian Craft Law should have noticed the near-total lack of gender terminology.)
  37. The first sentence is incomprehensible, immaterial, or both. This law is very flowery, and I would love to know what Lady G. extracted it from.
  38. Old Law: “Never boast, never threaten…” seems to be the root here – and is much clearer in that form.
  39. The concept of magickal purity is one of ritual magick, not the Craft. This Law is, in letter and spirit, one of ritual magick. While some traditions of the Craft do get into ritual magick, that still does not make this “proper” as Craft Law.
  40. Old Law was both clearer and less “new-agey”.
  41. Where hath the Goddess said these things? Nowhere in my tradition, and they sound more like things She may have said in circle – certainly no need to canonize them.
  42. Back to Leviticus. This is far too judgmental for any tradition I am familiar with. There also seems to be confusion between “work” as in make money and “work” as in learning and teaching the things of the Craft.
  43. A sacred trust? This explains why Grove of the Unicorn built a sanctuary in Georgia, but I have never seen this expressed as a requirement. Most traditions are not getting over being hidden; this Law requires total openness. I think it’s dangerous to do this in most areas, and having the Goddess decree (here) that we should do something that could harm Her Witches (something She expressly forbids us to do in the Old Laws) doesn’t feel right. What is the source of this one? It appears to be the inner feelings of some Witch or Witches, which is not good enough to pass off as Craft Law.
  44. While I have been taught this, it was under “What We Do” rather than “The Law”. The style of presentation sounds too much like what YHWH would have written as a law rather than the Goddess I know…
  45. Am I reading this wrong, or is this saying “Honor the Sabbath and keep it holy”? We need to set aside a whole day(s)? I don’t think that’s realistic in these times, although it might have been in Paleolithic times.
  46. Not necessary. Any teacher will give you this information.
  47. Definitely flowers. Let each Witch keep a book (she even dropped the “in their own hand” part). What else is necessary?
  48. Clumsy, with too many “they”s in spots; How about, “Study the signs of the Gods in all their forms; these shall guide your thoughts to the Gods and the Gods will take notice of you. Turn your thoughts and worship to the Gods, not the signs and statues of them.”
  49. The original here says “If any in the Craft owns any land…guard all moneys of the Craft…” thus widening the circle of love beyond just the Circle you are a part of.
  50. Old Law. I feel this could be done a bit more clearly.
  51. Extremely Crowleyian in content, where the content can be determined. It sounds like it is favoring asceticism “for the good of the Craft…”. Unclear rules like this have led to excesses in other religions they have appeared in.
  52. Not Craft Law. Paul would have loved to have this kind of law as stated by Christ, but it wasn’t true then and it isn’t true now. If we’re not supposed to take money for the art, how come we can be allowed to take gifts?????
  53. Taken as an extension of #52, this law repulses me; however, having deleted #52, and deleting “offerings of…money”, it could be OK. But it is totally unnecessary unless you’re trying to set yourself up as the First Church of Wicca, N.A., complete with Christian abuses of power. In any loving circle, people will bring the incense, or the cakes and/or wine, or work together on building a new altar. This is already covered in the laws above, though.
  54. Harmony will be restored by working toward harmony, not by donating to your favorite non-profit Temple. Again, the emphasis on giving makes me think of televangelists (“I need to make the payment on my Inspirational Cadillac”). I don’t know what problems Grove of the Unicorn has been having in keeping up their payments on the land or whatever, but their problems should not be used as a lever to change Craft Law (if indeed this is the object of these laws).
  55. Once more, this law either comes out of ritual magic or televangelism (or both). Every Witch should know (or know how to look up) the proper times for a ritual, and should be able to offer it up themselves (“through the most proper medium” could mean “Pay the Priestess” or it could mean “use the right tools” – if it is not intended to mean the latter, then this law has no basis in the Craft).
  56. Old Law, and one of the most important Craft Laws.
  57. Separating this Law from the previous one causes a minor problem – it now becomes “Never break the Laws” (and there are some dillies in this set) instead of “Never break this Law”.
  58. The “Mighty Ones” decided for us “in days of old” that we cannot use the Art against anyone? A shirking of responsibility is again evident. While the same precept occurs in my set of the Laws, it is obviously a decision made in the light of persecutions, not something decreed from on high.
  59. Sentence fragments. (sic) This is a subject that is not in the Laws (but is in the Charge of the Goddess, without the God’s side of things).
  60. Why do we need “the dimly remembered dawn of ages past” and Atlantis to make this point? This is the only version I’ve seen that goes beyond remembered history.
  61. Should be combined with #60, and have more of the excessive verbiage dropped. Oh, no! Not another cry of “the evil of chaos” again! How can these people even talk to Discordians? Any set of Laws that is intended to be Craft-inclusive must not include value judgments, especially using the words “good”, “evil”, and “chaos”. This law seems to be wishing for the time when we were in power; every set of Laws I’ve seen prior to this one would settle for a time in which we are tolerated or accepted.
  62. I don’t understand what this is trying to say – it seems to fluctuate between “No more secrets”, “Only a few secrets”, and “Don’t tell anybody anything”. Since all three of these have been expressed above, I’m not sure this law is needed; it hardly even adds to the confusion.
  63. The change from “always heeding the Messenger” to “always heeding the messages” is a little dangerous, but otherwise, this is Old Law.
  64. This law sounds pretty Gardnerian in tone, but it does not agree with Gardnerian myths – i.e., while Goddess created everything, she did not create Death itself. Life without Death offers no regeneration, as Life could not continue on its own; the God was outside of Her creation, and so He had things to teach Her about Death. (Those of you who prefer Starhawk’s version of this myth are totally ignored in this law.)
  65. I thought an HPs was only concerned mainly with what happens in Her Circle – this Law seems to state that She is concerned with an unstated, but large-sounding, community. Other than that, this is Old Law.
  66. I don’t think this needs to be in the Laws, but it’s a good idea for each Circle to consider.
  67. This seems to be based upon the Old Laws’ “If any in the Craft has any land…”, but it does take that additional step into demi-deified clergy. I wish I knew whether Grove of the Unicorn was an authoritarian structure or not, but these Laws go a long way toward making its sound like one. (I’m not sure this group could “pass” Isaac Bonewits’ Cult Danger Evaluation Frame after having read this many of their Laws.)
  68. Aha! Almost Old Law, and a “Burning Times” law! This is still a good Law, but it was formulated to keep anyone from knowing more than one group to “give away” if they cracked under pressure of Inquisition.
  69. Old Law; probably should be included in #68.
  70. Are we talking about pneumonia, herpes, or a cold here? You can do a lot better healing work in Circle (in my experience) than outside of it in many cases, and any Witch can decide for her/himself whether they are too sick to be in Circle and ask (or not ask) for healing. I suppose I find this law too judgmental, or too general.
  71. Old Law.
  72. There is no definition of Council given (the “Old Law” says “the Elders”), and the “Old Law” states that either the High Priest or the High Priestess can convene the Elders (useful if the HPs is out of town…) Otherwise, Old Law.
  73. Generally, Old Law. Some of the restatements are difficult or unwieldy, but no real problems.
  74. Old Law. (Actually, a bit of another Old Law is grafted in for clarification, but it doesn’t hurt anything.)
  75. In conflict with English(/American) Law, “Ignorance is no excuse,” includes threefold law (which is not included in the Old Laws), and throws in the Lords of Karma again; rephrased, this could be an excellent law or rule, but I do not recognize a single source for this one. Some ritual magic, a little Hinduism, no Craft per se.
  76. Nice thought; sounds like a personal addition.
  77. As above, the “want of an offering” is not an issue in Old Law; the “lack of a robe” has never been discussed, since most groups I am familiar with generally work skyclad or negotiate the issue. Personal addition?
  78. Nice thought; sounds like a personal addition.
  79. So many flowers that (I feel) most would miss the point. I’m afraid I did, and I’m a musician.
  80. Sounds like the Apostle Paul. The qualities I was taught to look for in a High Priestess were caring, leadership, patience, ability, and knowing when to ask for help. This cuts out faith (something Goddess says in Her Charge is not asked for) and belief (something she wouldn’t be in Circle without). More flames on the topic of children.
  81. Source? Sounds clergy-like to me…
  82. Old Law states that a requirement of being High Priestess is youth; while this is not easily practiced in all covens, going to the opposite extreme is probably not much better. My personal experiences have been in covens where everyone takes their hand at practicing HP and HPs, with the HPs acting more like organizer and running coven meetings.
  83. Ouch. Based upon Old Law, this Law removes the aspect of Love as an excuse (or Glands, if you like the Wombat Wicca version) – and demands both judgment and atonement for a HPs who has left and come back – even uses the judgmental term, “deserts”, in dealing with the issue. The Old Law may have its drawbacks, but is a much better guide (I feel) than getting nasty about it. Oooh, they don’t even get to hold office again! Many things are sacred, and certainly being High Priestess is one of them, but in my teaching, Love is a higher ideal, and the Craft has always allowed for it.
  84. Old Law, with flames as above. “It is the lives of all of the Craft they endanger.” Honor is still undefined in this context.
  85. The use of the word, “Sabbatical” is cute in this context, but this should be a part of #83 rather than separating them out. Also, the phrase, “the Maiden should continue in that office” confuses the reader as to which office – the law has already stated that she should reap the reward; does election of another person invalidate the election? It should read, “…the Maiden shall be the Maiden for the new HPs.”
  86. This is a new idea, and probably a good one: the Priestess and the Priest need not be the consort of the other, but are selected each by the coven or circle and are free to choose their own consorts. The one possible negative I can think of concerns the few times when Great Rite is held, and the feelings of their consorts on this matter. But then it lets the coven decide whether the choice was right nor not! If we’re dealing with private lives, let them remain private. Based on Old Law, except that in Old Law the Priestess is chosen and She selects the Priest. This law again contains too many value judgments – if you need a perfect person to run your circle, you will never meet.
  87. Adapted from the Letters of Paul the Apostle, not the Old Laws. It is nice to state that we should be responsible for ourselves, but that is a part of being a Witch (oops, by these Laws, Witches are only children, so I suppose making “those of the Priesthood” adults is what this law is about). This also seems to state (per Christianity) that their mates, children, and house are all possessions; hardly a feminist or Craft perspective.
  88. Reverse Christian. Extremely sexist, and no more or less bad than making the Man ruler of the world.

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Originally posted 2011-02-16 15:39:03. Republished by Blog Post Promoter

Galdor Stancing

runes 150x150 Galdor StancingGaldor is an Old English word meaning to ‘enchant with voice / song’ (Galdorcræft Is the art of doing so)

Galdor can also be used in a variety of other ways, in meditation, pathworking, the naming of objects etc, and in stance work. Most pagan paths use sound in rituals and workings, in the Enochian tradition they use a system called Vowel song a system found across the world from the Middle East to Scandinavia – albeit under different names. Here is a basic form:

I : the head SPIRIT. High pitch sound, which varies based on the indervidual.

E ; Neck and throat. AIR phonetically sounds like the e in very or head

A ; Solar Plexus, the bodies central warming, heart, liver and spleen. FIRE phonetically sounds like the a in half or far.

O ; Lower abdomen, intestines, kidneys, bladder. WATER phonetically sounds like the o in not.

U ; base of the spine, genitals, perineum, anus ,legs EARTH sounds like hoow or do

Each vowel is sung or chanted in order although they can be sung as one single linked vowel “iiieeeaaaooouuu” to draw energy down from the sky or as “uuuoooaaaeeeiii” to draw energy from the earth.

Galdor Stancing incorporates vibration / sound with physical stances. A beginner will start with the following system.

Stand quietly facing north, breath deeply and focus.

An invocation is then made to Wodin or the Norns.

Runes used are Is, Ur, Eohl, Tiw,, Lagu, and Ger

Is –

runes r31 c2 Galdor StancingFeet together, centered in yourself and to the ground, Extend arms straight up with palms facing take a full deep breath and sign out the name of the rune Is the ‘I’ is high pitched and the ‘s’ is a hiss fading to silence. Relax don’t force it repeat 3 times.

Ur –

runes r10 c12 Galdor StancingLower arms and bend at waist don’t stretch just relax visualize reaching gently down in to the depths. The U is deep and sonorous while the R is rolled or guttural repeat 3 times.

Eohl –

runes r21 c12 Galdor StancingStand up lifting arms up and out palms up the ‘e’ and ‘o’ are a described earlier the ‘l’ is rolled and the ‘h’ becomes a breathy exhalation repeat 3 times (this stance connects with Sky / Air energies)

Tiw –

runes r7 c11 Galdor StancingLet the arms fall down, palms down. The ‘t’ is hard and the ‘i’ and ‘w’ are pronounced as ‘ooo’ (Tee-ooo). The sound descends tonally repeat 3 times ( this stance connect with earth energies)

Lagu –

runes r9 c7 Galdor StancingTurn east raise both hands in front of you palms down. The ‘l’ is rolled, the ‘g’ is hard and ‘a’ and ‘e’ as previously described. Repeat 3 times this stance connects with ocean tides, rivers lakes and springs etc)

Ger –

runes r2 c7 Galdor StancingPlace hands on hips, elbows out to sides, the g is soft ‘e’ as described earlier and the r is rolled. Repeat 3 times.

If unsure of your positioning look at the shape of the rune you should look like a human rune symbol.

Once completed stand relax breath slowly and deeply and ground yourself.

It will normally take around 6 month practice with the basic system before going on to try other runes. In that period you should increase you repartitions from 3 to 9 slowly. You should also experiment indoors and out, sing loudly and signing softly or even internalizing the sound creating them in you head.

It will take many years of Galdor work before you can sing all 33 runes. And their are a number of runes that require more than one person to stance.

With runes that require more than one person to complete you will need to do this with another person who knows Galdor Stancing you cant get some just to stand in the position there are no short cuts

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Originally posted 2010-07-27 05:27:20. Republished by Blog Post Promoter

Blood in the Cauldron

red blood cells 150x150 Blood in the CauldronPagans have a long history of violence not only the fact that human and animal sacrifice where used but even today in the more enlightened times human sacrifice is heard of. The last being this year (2010) in April where a human Head and torso was found in A temple of Kali near Chotomakdampur village in the western district of Birbhuma in West Bengal India

Although many Western pagans and neo pagan groups would not consider a human sacrifice as part of their rituals as they see it as being against the Goddess wishes some tribal polytheistic religions still use animal sacrifice as part of their practice.

Now we all know that during our history (at least 50,000 years of history) across the world that human sacrifices where commonplace as way of appeasing the Gods. Even many of today’s rituals and festivals are link to sacrifices which would of in times past required animals to be slaughter as a minimal offering and this would escalate to humans if crops failed repeatedly or other hardships where faced.

During this time in our history no one was excused from being sacrificed kings and leaders would be scarified to. Even Christianity has a dark past when it comes to blood scarifies the Old Testament is littered with account animal and human sacrifice.

This link with human and animal sacrifice is often glossed over and is not spoke about much today and where possible is dismissed as history of primitive cultures and has no relevance today days pagan which then brings up the debate on blood in rites and rituals.

As we all know that blood and fluids from the body can be used for very powerful magicks and at the same time we have a moral obligation if not a ethical belief that the use of such materials is against the wishes of the divine as all life is sacred to the Goddess and God although there are some goddess and gods who appreciate blood and sacrifice Kali for one (and she is not the only one by far).

This idea of using blood in ritual has always caused much debate among pagans some are completely against the idea where other say a single drop from a pinprick is as much as you need.

Personally the idea of blood in rituals or spells is something that has always baffled me I have spells that require a personal connection to be made for example a healing or cursing poppet will work much better if it contains something that belongs to the person being heal (note this can be a piece of cloth from clothing right up to part of the person themselves ie hair, nail, clippings, spit or blood (blood being the most powerful connection)) which is given freely (for cursing (dark magicks) can be taken or stolen). Or the most common blood ritual that I have taken part in, the ritual of brotherhood commonly known as blood brothers or Blood oath where two people blood is mixed making them the same family. There are even less common blood rituals that I have been involved in which many would not even consider to be a blood rite Tattooing is a blood rite I have a number of tattoos which include pentagrams, god and goddess symbols and the caduceus as these are draw on to the body blood flows and the connection is made in the same way the blood brother rite works the blood and the ink mixing becoming one.

Now I now many Wiccan’s who believe that blood use in spells and rituals is wrong and at the same time have numerous pagan style tattoos and would not even consider them to be apart of a blood rite (but there are some people that you can even argue with as they think they know best).

And I have already said that blood rites baffle me I feel that any rite where the goal is to spill blood is totally wrong but at the same time there are blood rites like blood brothers and tattoos which I have been involved in, so it seem that I am some what hypocritical of blood in rites, but the use of blood is a very tricky subject as it is not black and white. A blood oath (blood brothers etc) is a promise that is bound by ones own essence yes other bodily fluids can be used but have less of an impact, it is common or was common practice to spit on you hand before shaking hand to seal a deal.

If I was to put a limit on how much blood should be used in a ritual or spell I would have to say a single drop from a pin prick was more than sufficient as it is a symbolic gesture of your life energy that is being offered and the important word in all of that is YOUR. You should never offer someone else blood as sacrifice or be part of any ritual where blood of another is spilt in the name of the divine or even offer Your blood to the divine as an offering as this is wrong and against the divine.

A blood rite is for binding YOUR energy to another person (blood brothers) or object (personal talisman or amulet tattoo) and no more and where possible other bodily fluids should replace blood. I can see no reason why blood should be used in any rite apart from Blood Oaths (no more than a single drop is needed) and Tattooing; personal talismans can be consecrated using other bodily fluids.

Other Bodily fluids that can be used: -

Tears – to be used in talisman and amulets to prevent hurt, lose or pain

Sweat – to be used in talismans for hard work and success

Saliva – general replacement for blood and used in protection amulets

Urine – used in bottle spells and charms such as the witches bottle for protection

Semen / vaginal fluid any love charm or spell also for fertility

Menstruation blood only woman  (not for use in blood oaths as it is seen as impure) used the same way as urine

Warning

Blood buying prescription drugs online must never be consumed EVER and you should be wary of blood born diseases, which can be transmitted through contact or can become air born. Never offer blood as sacrifice even your own it to precious.

Final thoughts-

I can only think of two rites where blood is important and both these rites are life time commitments only when you are sure that you are prepared to commit to a life long connection to a person or tattoo should you agree to be involved in a blood rite as the bond you make will remain for your whole physical life and in the case of a blood oath will last for all future life too

As an Individual you will need to make up your own mind about blood in rites and rituals do not be coerced into doing something you do not feel is right morally or ethically

If you know that another will be harmed or is in danger you have an obligation to contact the local police department and inform them even if you are oath bound to say nothing.

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 Blood in the Cauldron

Originally posted 2010-10-15 12:34:40. Republished by Blog Post Promoter

Nature Spirit Magick

nature 150x150 Nature Spirit MagickIntroduction

Each plant, animal, rock, or other entity has a spirit (consciousness resonance matrix). These spirits can join together in a hive-mind as a spirit of an area. Nature spirits include real biological intelligences, are psychically powerful, and much less abstract and controllable than the Elementals that many magical people who perform all of their rituals indoors are familiar with. They can be extremely powerful allies. It is possible to sense nature spirits, to determine if they are receptive to a ritual planned, and to have them actively participate in magical workings, if they are.

Some Effects of Working with Nature Spirits

Spectacular physical manifestations can happen when working with nature spirits in the wild. I have personally seen actual foxfire mark the boundaries of a magic circle at a location that was identified as a receptive power spot and attuned to a planned ritual the day before. I have seen more than one site attuned for ritual be dry and comfortable, with a round hole in the clouds overhead, on days that were cold and rainy at other locations. Birds have joined in rituals, flying around the circle when energy is being raised; and insects, birds and animals have also joined in chants. In addition, the wind may respond to invocations. Generally these spectacular manifestations happen unexpectedly.

With or without such manifestations, nature spirits often will channel tremendous amounts of power into the magic being performed. It is suggested that you do not consciously try for specific manifestations. Let Nature channel her power into the magic in her own way. If approached with respect, nature may give you many pleasant surprises.

Spectacular physical manifestations are not a necessary sign of success. If you need a spectacular manifestation and nature spirits know this, you will get it. The best success in magic is on the inner plane and more subtle than such manifestations. This success involves beneficial transformations in consciousness that last and helpful chains of synchronicity in your life. In addition, working with Nature Spirits can also bring a deep sense of partnership with Nature, and bring new levels of attunement.

Nature spirit attunement to find suitable power spots and to get the help of friendly nature spirits that are performed several hours to several days before the main ritual get the best results. This gives Nature time to gather her children and to prepare to actively participate in the main ritual.

What Not To Do

If nature spirits are approached with disrespect, by attempting to command rather than listening to them and inviting them to work with you, nature spirits may flee, rebel, or attack. I once attended a ritual by some pseudo-Crowlyites who attempted to perform the “Ritual of the Barbarous Names” at a power spot in a forest and then to extend the circle several hundred yards in all directions.

While the forest in general had loud insect and frog noises, the area at which the ritual took place got quiet immediately when the main ritualist declared that all spirits were subject unto him. The vibes from nature could best be characterized as “Oh yea, Mother…!” One participant was quickly possessed by an angry spirit and kept repeating “You killed my children, your children will never live in peace.” When the priestess stepped out of the boundaries of the original circle, she was attacked by bees; and bees covered the Book of the Law. Magicians should know better than to attempt to command spirits whose true names they do not know!

Calling Nature Spirits

To make the most out of working magical ritual in the wild, one should find power spots where nature spirits are receptive to the ritual planned and approach the spirits with respect, as equals. In my experience, the most effective power spots for working with the living intelligences of nature are located in wild areas with diverse active ecologies.

When entering a wild area to find a site for a ritual, find a place that feels good. Then do the following, either individually or, if in a group, as a guided meditation.

o Relax while standing upright and focus on your breathing.  Breathe deep breaths from the diaphragm.  Breathe together if  in a group.  - Feel the wind and let it relax you and awaken your spirit    within, as your deep breathing takes you into non-ordinary    reality.  - Picture in your mind's eye a light inside you.  As you    breathe, feel the light expand, purify and energize you  - as    it expands to fill your aura.  - Feel yourself glowing, balanced, purified and full of power.  - Connect with your inner self (your higher self) and feel your    intuitive self operating.o Feel yourself as:  - The wind, full of life and intelligence, communicating with    all round.  - The Sunlight, warm, alive, channeling the power to    communicate with nature and energizing all around.  - Water, emotional, intuitive, refreshing and connected with    nature.  - The Earth, and note how your physical body is able to wander    while remaining part of Mother Earth.o Focus on your spiritual self, and  - Note the light within and feel it as love,  - Expand the light and love beyond the immediate aura of your    body to the surrounding area - where you will go to find a    power spot.o Telepathically (by thinking while channeling the love and light  energy) send out signals to nature spirits to emerge and be  aware of your presence.  - Say why you have come and invite them to join in sharing,    mutual celebration, and  the work you intend.  - Visualize the light and love energy you are channeling    extending out and merging with the light from distant places.  - Feel the power of the Earth flowing up through your body and    feet.  - Feel the power from the sky, and channel this power also to    further energize the carrier signal of light and love for    communicating with nature.  - Visualize the light expanding and merging.  - Continue to send out telepathic signals.o Now go deeper.  - Close your eyes, sit on the Earth, and feel your connection    while you channel more light and love.  - Continue modulating the light and love with your thoughts -    inviting receptive spirits to join with you and make    themselves known.  - If in a group, someone should start playing a drum at a rate    of about one beat per second, and you should listen to the    drum and let the drum take you deeper.  - Affirm that you are a nature magician, a medicine person, who    knows and communicates with nature.  Let this part of    yourself emerge to full consciousness.  Let the drum and the    connection to your inner self awaken that part of yourself    that naturally communicates with other life forms.  Let it    awak n your telepathic sense.  - Continue sending telepathic signals to nature.  - When you feel ready and an inner urge to begin, open your    eyes a crack and look around while continuing to channel love    and light and telepathically calling for a response.  - You may see light coming from certain areas that are    receptive.  You may get other signals, such as a feeling of    power or love returning in a certain direction.  Perhaps the    type of response to this work will be unexpected; follow your    intuition in interpreting it.  - You may test your connection by communicating (mentally)    instructions for signals for yes/no responses (such as light    getting brighter for less and darker for no) and then    mentally ask questions and observe the responses.o When you have found an areas that seems to be responsive and  receptive, begin walking to the area, while beaming love  energy.  Extend your aura to the area and sense the energy.

Entering a Power Spot

o Before entering a power spot, ask permission to enter.  If the  response is good, enter; if not, locate another more receptive  area.  o When entering the power spot, look around.  Perhaps the  responsive energy will be concentrated around some singularity  (a bush, a tree, a specific branch, a moss covered rock, or  other entity that stands out).  Perhaps the energy will be more  general.  Use your intuition and feedback from the spirits to  guide your actions.o If it feels right, send out a signal that you would like to  touch the singularity (or the ground) for better communication.  If the response is good, approach beaming love energy, touch or  hug the singularity (or the ground).  o Treat the spirits as you would other Pagans you meet for the  first time - be sensitive, open, and listen.

Deepening Communication with Nature Spirits

o Now that you have made contact with spirits that seem  receptive, deepen the communication.  - Breathe deep breaths from the diaphragm, and with each    breath, feel more refreshed.  - Now imagine that your spine is the trunk of a tree; and, from    its base, roots extend deep into the Earth.  Deep into the    rich moist Earth.  - With every breath, feel the roots extending deeper,  - Feel the energy deep within the Earth and within the waters    of the Earth.  Feel your roots absorbing nourishment from the    Earth and from its waters.  - Now feel the energy rising.  Feel the moist, warm energy    rising.  - Feel it bursting up from the Earth and rising up your spine,    like sap rises in a tree.  - Now imagine that you have branches, branches that sweep up    and then bend down towards the Earth, like the limbs of a    willow.  - Feel the branches extending and interweaving with your    surroundings.  - Feel the warm, moist energy of the Earth flowing through your    branches.  As it flows, feel your mind being purified,    centered, and connected to the Earth.  - Feel the power from the Earth flowing through your branches    and then down back to the Earth, like a fountain.  - Note how your branches absorb energy from the air.  Also,    feel them receiving light (fire) from the sky.  - Feel the energy from above penetrating deep through your body    into the Earth.  - Feel the warmth of the Earth rising also.  - Feel the energy circulating.o Notice how your branches intertwine with the branches and  energy fields of your surroundings.  - Notice how your roots also intertwine.  - Feel the energy dancing between you and your surroundings.  - Notice how you and the life around you are rooted in the    same Earth, breathing the same air, receiving the same fire,    drinking the same water,  sharing the same underlying    essence.  You are one with the magical grove.o Telepathically mention the time in the past when nature spirits  and people communicated regularly and the need to establish  such communication now. o Test your connection by asking questions and observing the  responses.

Working with Nature Spirits

o Explain to the spirits the purpose of your coming to them and  the nature of the ritual you plan.  o If the spirits you contacted are receptive:  - Explain to them the details of the ritual and invite them to    provide ideas.  - Listen, you may receive suggestions on how to improve the    ritual.  Such suggestions may come in the form of hunches,    visions, or answers to yes/no questions using pre arranged    signals, or in other ways.  - Ask what the best place to perform the ritual is.  - You may see light or get other psychic signals leading you    to other sites, or you may be at one of them.  - Before you leave the power spot, tell the spirit you have    contacted when you plan to return to do the ritual    (visualizing the associated lunar and solar aspects can help    with this communication).  - Invite them to join in the ritual when you return and to    bring their friends.  - Ask if it would be best to return silently, with drums, with    chanting, or with some other form of approach.  - You can also ask the spirits to provide guidance for working    in balance and to provide a teacher to provide further    guidance.o Before you leave the power spot,  - Thank the spirits,  - Channel love energy,  - Trigger your memory of the experience, and  - If it feels right, leave an offering of tobacco, or beer and    honey poured on the ground (or other suitable material).o  Leave in peace and love.o Proceed to other sites that were indicated by the spirits,  doing similar meditations at each site.  o If you need something, like a staff, a Maypole, or a wand, you  can also ask where you can find it and follow the guidance you  receive (not slavishly, but as you would guidance from another  Pagan).o Before leaving the general area in which you found power spots  and contacted nature spirits,  - Channel love energy towards the receptive sites you found,  - Thank the spirits of the land,  - Pull back your roots and branches,  - Ground any excess energy into the Earth (placing ones hands    on the Earth, breathing in any excess energy  and channeling    the energy down your arms, while visualizing and feeling the    energy going into the Earth), and  - Leave in peace and love.  o Naturally, you should leave the area at least as clean, and  preferably cleaner, than you found it. o If you work with techniques of Wicca or Ceremonial Magic, you  may find that by casting a circle, calling the Elements, the  Goddess, the Gods, and the local nature spirits while you are  at receptive sites, you may be able to greatly increase  communication.o Through the use of drums and other power raising techniques, it  is even possible to energize receptive nature spirits.  The  results can be very interesting.  If with a coven, such circles  can be done as part of a group attunement to a power spot you  have located.o If you do not get good feelings in response to your explanation  of the ritual and are unable to come up with a ritual that  gives good responses, do not try to force a good response.  You  would only be fooling yourself.  - Thank the spirits for their attention.  - Ask them why they are not receptive (if they are    communicative).  - Trigger your memory.  - Pull back your "roots and branches," return any excess    energy you feel into the Earth. -  If it feels appropriate, leave an offering of tobacco or    other appropriate material, out of respect for the spirits.  - Move to a more receptive site.  o If it is hard to find a site that is really receptive, you  should also:  - Consider any impressions you got of why the nature spirits    weren't receptive in the area you were in, and re-think your    plans for a ritual, as necessary and appropriate.  - It may also be appropriate to look for another general area    in which to find a suitable power site that is receptive to    the work planned.

What to Do When Returning

It can be very powerful to purify and center yourself and to attune to the spirits of the land using the technique previously described for calling nature spirits immediately upon returning to the site.

Then approach the site ritually using the previously arranged technique. You should have the details worked out with the Spirits of the land. A procession through or past receptive power spots, inviting nature spirits to join and proceeding to the central power spot for the main ritual, can be especially effective.

Be sure to invoke the nature spirits, to ask them for their help during the ritual, and to thank them at the end.

When consecrating space in the wild, or casting a circle, do not set up the perimeter as a barrier to all outside forces; it should be a beacon to attract friendly nature spirits, a container for holding magical power, and a barrier to spirits who it isn’t right to be with.

One thing that is fun and worthwhile in nature is to bring instruments, such as a rattle, a flute and/or a drum, to tune in to nature’s sounds, and to make music in time to nature’s sounds. You may be able to get some very interesting back and fourth exchanges of music going with selected creatures of the wild, and get into an amazing jam session.

Acknowledgements

There are other ways of working with nature spirits. This is one approach. The author thanks Selena Fox for teaching the basic guided meditation technique for locating and contacting nature spirits at a tranceworking session sponsored by the Chameleon Club (part of the Association for Consciousness Exploration) in 1981, Isaac Bonewitz for the outline of the expanded tree meditation, and Carlos Castenada, Black Eagle, Pasha, the Goddess, the Gods, and various nature spirits for teaching the rest of the good methods.

Most of this article is an expansion of an article by the author titled “Finding a Sacred Grove for Druid Initiation” by Larry Cornett, published in The Druid’s Progress and in Amaranth Anthology.

by Larry Cornett

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Originally posted 2011-02-24 03:39:12. Republished by Blog Post Promoter

The Pagan Degrees

Pentagram2 150x150 The Pagan DegreesThere are 5 basic pagan degrees, corresponding to the elemental path towards unity towards the Godhead. Adding to this is the neophyte degree, corresponding to the time the neo-pagan begins to study The Path until the time of his or her initiation. The circle is open to the neophyte but they may not participate in the Eucharist, initiations, or major festivals.

The 5 Degrees are –

First degree – Earth

Second Degree – Air

Third Degree – Fire

Forth Degree – Water

Fifth Degree – Akasha or Spirit

The degrees correspond with the four basic magickal types of man- the thinking, the feeling, the sensing and the intuitional.

  1. Thinking Man (Fire) this type classifies, analyses, synthesizes, argues from premise to conclusion, and traces the reason for this and that.
  2. Feeling Man (Water) This type also makes judgements, but in a totally different way. He is not concerned with reason, but with the values. The standard by which he / she measures us not logic but worth. “This I like” they say, “That I do not. This is good. This is bad. This is morally right. This is morally wrong”.
  3. Sensation Man (Earth) This type, like the intuitional type, works by perception, but works entirely in the field of facts, and nothing but facts. It (perception) sees what is and what is not. Its weakness is that it cannot conceive of any other way in which one may look at life.
  4. Intuitional Man (Air) This type, like the Sensation man, works by perception, but in this case the perception is of something beyond the facts – the imponderable, the intangible important impossibilities, the events beyond the horizon and the shape of things to come.

Spiritual Man is a man / woman who has mastered all facets of the other four aspects. It is true that within ourselves exist all these qualities, but it is the spiritual man who has brought them to the surface, and integrated them into his / her personality, able to command their usage at will.

There are colours assigned to the five degrees. Robes, cords, clothing at festivals and other coordinated items should be the colour of the degree. If black robes are chosen, and they are recommended because of general usage, then Lamens [1], and other items of accent, should be of the colour of the degree.

The Colours of the Degree

Earth – Yellow

Air – Blue

Fire – Red

Water – Silver

Spirit – Black or Indigo

The traditional Tattwa [2] symbols are associated with the degrees: Earth- Square, Air – Circle or Disc, Fire – Triangle, Water – Crescent (points up) and Spirit – Egg shaped.

During the time in the first degree, the pagan must learn what his / her life path is to be and how to keep themselves upon it. It is the degree of the purification of the mind and the body. He / she must set himself / herself on the road of self-understanding and correct all habits and faults that obstruct him /her from uniting with nature as represented in ritual. He / she must harmonise the qualities with in himself / herself so communication is possible with cosmic forces. This is no easy task. For many it is a period of introspection, and for this reason no time is set for the first degree. He / she is expected to know the mythology and to understand it inner meaning to himself / herself, but also to other as the myth apply to humanity as a whole.

Symbols and tools are to be understood, constructed, and used.

Much of the work described above is work that is directed to the inner self, and once the centres are open to power, the motion is set, and the inner self gains much from ritual and from greater outer universe using psychic methods removed from seemingly “actual” work. However, the path must first open directly by the worker, and it is to this that the first degree is dedicated.

[1]Lamen is a general term for a magical pendant worn around the neck so that it hangs upon the breast over the heart.

[2] Tattwa are geometric images From India. they are symbols that can be used in mandala.

Source – A Book of Pagan Rituals – Samuel Weiser inc

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Originally posted 2011-02-23 14:24:12. Republished by Blog Post Promoter

Path working

path1 150x150 Path working A path working sometimes called a path walking is a guided meditation in which the subject is guided through a journey in an attempt to gain hidden knowledge. Path workings are normally done in groups lead by a high priest/ess, elder or an experience member of the group.

A session will normally start with members getting comfortable either sitting or laying (although lying down can encourage sleep – their will always be one that drops off). The leader will then get everyone to breath rhythmical normally in through nose the out through mouth in a slow circular motion. The subjects are asked to visualize a scene in most cases the will something that stairs or a lift the subject are asked to descend either by walking down the stairs or watching the floor numbers descend, this is done to deepen the meditative state.

Most pagan path workings / guided meditations are designed to teach subjects are given great details about surrounding and the journey. At the completion of journey the subject will find themselves in a sacred place, room, etc where they are shown a table, altar or stone and they are asked to look at it ad see what is on it. The leader at this stage will give no information on what they are looking at allowing the subject to connect to their own inner guide who will show them what they need once the subject has had enough time to find out what they need the elder will lead them back along the path reinforcing the journey in the subjects mind so they can return alone or show others the journey.

In shamanic traditions path working are created to teach the training shaman the journey to desired spirits and gods and the correct ways to climb the world tree.

Path working and guided meditations can be used not just for spiritual development but have been used to help people quit an addiction or improve the way they see themselves.

Pathworking has been around since the dawn of time in the form of telling stories to relay information ancient hunter world regal their victories in great detail unknowing or not passing on the techniques to the next generation. Path working in modern day neo pagan paths are used in much the same way elders and leader who have had profound spiritual enlightenment will condense their journey into a guided experience.

Creating your own path working

When I create a path working I start at the end what is the out come going to be, then I work how do I get there is it an easy or hard journey, the harder the journey the greater reward.

I will often draw a map mark the signs along the path I will then travel the path several time using meditation and visualisation noting anything new or not in the correct place. Once I am happy that it correct the goal is correct I will write it up in to a formal pathworking.

When giving a pathworking session I would always read the formal version as a script to keep its integrate although if I am receiving a pathworking from someone else due to the way that pathworking are design to be remembered and retraced I would practice their pathworking until it felt correct and everything is in place then write it up making mine slightly different from original.

Example of a pathworking

(Start with relaxing and breathing)

Visualise your self standing at the top of a hill next to a large oak tree as you walk around the tree you can fill your self getting smaller and smaller and continue to get smaller and smaller, and smaller and smaller till you’re the size of a mouse as you continue to walk around you notice a door something you would never of noticed unless you where the size of a mouse you walk over to the door and it opens welcoming you step inside.

As you step through the door you find yourself in a very large room with pillars down the left and right side the pillars must be at least 100ft high the ceiling is purest white the wall in front of you seems very far away and you can just make out the shape of a statue. You start to walk towards the statue as you get closer it begins to look familiar your trying to recollect where you have seen it before. The closer you get the more the statue seems to become more and more familiar you now can work out it gender its flowing robes seem to be moving but from this distance you can see the full features and can see that it’s a statue of the divine. As you get closer you can see that this statue is smiling and you stand in wonder of the divine. The statue smile deeper as speaks your name (you are not afraid) you replied yes “ you have questions “ the statue says you ask your question and hear the answers, (the subject is left for a few minutes before continuing).

You thank the divine for their insights an turn around walk back to the door noting the pillars and floor once outside the door you walk in the opposite direction around the tree until you are back to your normal size then begin to dissolve the hill as you return your focus to your breath once your focus is on your breath open your eyes and ground yourself.

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 Path working

Originally posted 2010-08-06 07:30:21. Republished by Blog Post Promoter

May Day Beltane and Bile

p lg belenos 150x1501 May Day Beltane and BileBeltane (AKA Lá Bealtaine, Bealltainn, Beltain, Beltaine, Boaltinn, Boaldyn, Belotenia, Gŵyl Galan Mai) is the Celtic fire festival that either marks the mid point between spring and summer or for others the first day of summer.

The name Beltane means ‘fires of Bel’. The god bel is also known as Belen, Belenus, Belinus, Bellinus, Bélénos, Belennos, Belenos, Bel, Bilé: Is The Celtic god of light and healing, “Bel” means “shining one,” or in Irish Gaelic, the name “bile” translates to “sacred tree.” It is thought that the waters of Danu, the Irish All-Mother goddess, fed the oak and produced their son, The Dagda. As the Welsh Beli, he is the father of Arianrhod by Don.

Patron of sheep and cattle, Bel’s festival is Beltane, one of two main Celtic fire festivals. Beltane celebrates the return of life and fertility to the world — marking the beginning of summer and the growing season. Taking place on Sunset April 30, Beltane also is sometimes referred to as “Cetsamhain” which means “opposite Samhain.” The word “Beltaine” literally means “bright” or “brilliant fire,” and refers to the bonfire lit by a presiding Druid in honour of Bile.

“Some believe this deity is the equivalent of Belatucadros, the consort of Belisama, another patroness of light, fire, the forge and crafts. Belatucadros, whose name means “fair shining one” or possibly “the fair slayer,” is the god of destruction and war and transports the dead to Danu’s “divine waters.” Celtic deities often reign over seemingly contradictory themes. In the case of Belatucadros, death was simply a pathway to rebirth in the Other world, thus linking the two themes together. However, according to Ross’s Pagan Celtic Britain, historically the worship of Belatucadros among the Celts was confined only the north-western region of Britain and has never been associated with the festival of Beltane, healing or with a consort (pg. 235).

It has been suggested that the mythological king, Beli Mawr, in the story of Lludd and Llefelys in The Mabinogion, is a folk memory of this god. In Irish mythology, the great undertakings of the Tuatha Dé Danann and the Milesians — the original supernatural inhabitants of Eiru and their human conquerors, respectively — began at Beltane. The Milesians were led by Amairgen, son of Mil, in folklore reputed to be the first Druid[1]

Since this is a pagan festival we have to acknowledge that this festival would mark a significant event in the year and the life of our ancient pagan brothers and sisters so again their thoughts of the future influenced the ritual. So it was a time for selecting a mate for the future and appeasing the god so that life stock and food would be plentiful.

This festival is a fire festival so many rituals involved the use of fire Cattle were often passed between two fires and the properties of the flame and the smoke were seen to ensure the fertility of the herd and young men and women would collect blossoms in the woods and lighting fires in the evening this was often a courting ritual which lead to marriage that same night or at very least during the coming year.

Today many Pagans believe that at Beltane the God (to whom the Goddess gave birth at the Winter Solstice) achieves the strength and maturity to court and become lover to the Goddess. So although what happens in the fields has lost its significance for most Pagans today, the creation of fertility is still an important issue.

Beltane has always been seen as one of the most visually sexually rituals with fires and Maypoles and it openness to sex and fertility.

The may pole was introduced to Britain and the Celts and it original use has been lost but it practice survived Christianisation, albeit losing any original meaning that it had. While some see it as a phallic symbol and representation of the male aspect of the deity other see it as a community symbol, which entwined people together. In Britain and Ireland, the maypole was found primarily in England and in areas of Wales, Hutton, Ronald (1996). The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press. Page 233Scotland and Ireland, which were under English influence. As the historian Ronald Hutton remarked, “there is no real evidence to indicate when [the maypole] first arrived in the British Isles,”[2] although the earliest recorded evidence comes from a Welsh poem written by Gryffydd ap Adda ap Dafydd in the mid-14th century, in which he described how people used a tall birch pole at Llanidloes, central Wales.[2] Literary evidence for maypole use across much of Britain increases in later decades, and “by the period 1350-1400 the custom was well established across southern Britain, in town and country and in both Welsh-speaking and English-speaking areas.”

1 Bile by Lisa Spindler http://www.pantheon.org/articles/b/bile.html

2 Hutton, Ronald (1996). The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press. Page 233

 May Day Beltane and Bile