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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A Peek at History

The word “thelema” originates from the Greek language (in Modern Greek “thelima”) and means “will” and “intention”. Thelema as a religious — philosophic term is first mentioned in Francois Rabelais’ Gargantua & Pantagruel (1532), an adventure story where the main characters of the book visit “Abbey of Thélème”. This abbey concentrated on refining human virtues on the principal of “do what you will”, which Rabelais described as being the opposite of the Christian decency of his time. In Rabelais’ Thélème the basis of philosophy is laughter, which makes life both enjoyable and mock — able at the same time, resulting in “otherness” without asceticism. Even though some of the ideas presented in Rabelais’ book were approached every now and then during the centuries after the book’s publication, it wasn’t until the 20th century before a religious — philosophic path called Thelema was born.

Thelema was founded in 1904 by Aleister Crowley, who is considered the prophet of the religion. Even before this, Crowley was known for his skills as a mage and he was initiated to the Hermetic Order of the Golden Dawn. In addition to Western magico — mystical and ceremonial magick, Crowley familiarised himself with many Eastern esoteric systems during his many journeys. The magickal systems he studied, influenced his world view and through him, Thelema.

A turning point in the birth of Thelema is Crowley’s and his wife Rose’s trip to Egypt in 1904. According to accounts, Rose — buy prescription drugs without a prescription who had been taught the basics of magick and astral by Crowley — demanded Aleister to perform a magick ritual in Cairo at the time of the Spring Equinox. Rose went into a spontaneous trance and told Aleister: “They’re waiting for you. About the Child.” Later on, Crowley found out that he had been in contact with the “secret masters” of the Golden Dawn, the same masters Mathers had been talking about. He was supposed to open the new era of the mankind, which was supposed to last for the next two thousand years. Shortly after this, Aleister and Rose visited the Boulak — museum of Cairo, where they saw a stele (“Stéle of Revealing”) numbered 666 in the catalogue, with Crowley recognising Ra – Hoor – Khuit (Horus) in it. This occurrence had a strong effect on Crowley, so he obeyed his wife and sat down in their “temple” for three consecutive days at 12 o’clock sharp, April 8 – 10, 1904, to write down what he heard… This dictation became The Book of the Law.

One can consider the historical basis of Thelema being not only the above — mentioned book by Rabelais, but also Edward Kelly’s and John Dee’s “Enochian Magic” — system from the 17th century; the Qabalah interpretations of the Middle Ages and the renaissance; different ideas of Magick including Witchcraft and Alchemy; and getting nearer to the present day, the resurrection of Magick in Rosicrucian and Freemasonic brotherhoods; spiced with the revival of Paganism and the 19th century and early 20th century books that influenced the revival. The Basics, Teachings and Practices of Thelema

Those who follow Thelema as a religious path are called Thelemites. The teachings of Thelema are based on “the holy books of Thelema”, the most important of which is Liber AL vel Legis, sub figure CCXX, which is most commonly known as The Book of the Law. The holy books of Thelema include thirteen “inspired” texts by Aleister Crowley. Other important but not holy books include Liber XXX Aerum vel Saeculi, sub figura CDXVIII or The Vision and the Voice and The Paris Working. The unofficial canon includes Crowley’s pre-Thelema books on I Ching and Tarot.

The books in the Thelemic canon are divided into four different classes. “Holy books” belong to class “A” and they have been defined as being unchangeable books, where even the style of letter shouldn’t be touched. Holy books shouldn’t even be criticised, only commented. Class “B” consists of enlightened books and writings resulting in earnest scholarship. Class “C” books are more suggestive material and class “D” consists of official instructions and rituals. Some books belong partly or wholly in more than one class.

The basics of Thelema are usually put forward “in a nutshell” in the following sentences:

• “Every man and every woman is a star”
  This refers to that every human being is an individual and that each individual has their own path to follow in the universe. Each individual follows his/her own path freely without colliding with other human being’s paths.
• “Do what thou wilt shall be the whole of the Law” and “thou hast no right but to do thy will.”
  According to most Thelemites, every human being has his/her own True Will, which is the purpose of their being. The Law of Thelema defines that everybody should first find and then follow their own True Will in order to find the fulfilment of their own life without restrictions. Because two different True Wills can’t be contrary to each others (“Every man and every woman is a star”), the law forbids individuals to meddle in the True Will of any other individual.
• “Love is the law, love under will.”
  This is closely connected to the previous sentence, pointing out that the innermost basis of the Law of Thelema is love. Every individual unites with his/her True Self in Love and growing stronger from this union, all the aware individuals of the world will unite in Love with all the other beings.

On the World View

The Thelemic word view is mystical and metaphysical and it combines pluralistic, dualistic, monist, mystical and nihilistic views of the world within an over — all cosmic principle. This view is described using rather detailed symbolism. The basic premise is the existence of two cosmic principles. All of the visible existence arises from the interaction of these two. One of these principles is the all — pervading Space — Time Continuum, which is personified by the Goddess of Infinite Space Nuit, who represents continuality and the primal source of everything. The other principle is the individually expressed principle of life and wisdom, the winged serpent Hadit, who is the spouse of Nuit and represents the continuing forces of creation. However, Thelema is only seemingly dualist. Dualism isn’t actually a feature of Thelema, as everything, in the end, originates from Nuit — including Hadit. These two form a one in Nuit, so that even Hadit originates from Nuit and is a part of Her. Nuit is “the perfect emptiness of nothing”, but She isn’t static, unchanging nothingness. Instead, She is the dynamic foundation of all existing — observable — universe, who strives to form diversity as an integral part of Her own being. The interaction of these two principles, Nuit and Hadit, gives birth to the Principle of Consciousness, who governs life and existence. This is personified by the hawk — headed sun god Ra-Hoor-Khuit (Horus).

Thelema’s idea of soul follows the traditional Hermetic model, where each individual has a soul or “body of light”, which surrounds the physical body in layers of sheaths. Every individual is also considered to possess a “Holy Guardian Angel” (Augoeides, HGA), which can be considered both as the “higher self” and as a separate sentient divine being.

Life and death are seen as a continuum in Thelema, with death being an integral part of the whole. In order for the mortal life to continue, the mortal life has to end. However, HGAs are considered to be immortal, independent on both life and death. Bodies of light are considered to be “reincarnating” (metempsychosis — the transmigration of a soul from one body to another after death) after the death of the body so that it will develop in wisdom, awareness and psychic powers to the point that its fate after death may ultimately be determined by the Will of the individual.

The ideas of cultural and personal consciousness are combines in Thelema. History is divided in cycles of Aeons. Each aeon has their dominant concept of divinity and their own models of redemption and advancement. The present aeon is considered to be the aeon of Horus. The previous aeon was that of Osiris, and the previous to that was the aeon of Isis. According to the Thelemic understanding, the Neolithic aeon of Isis was dominated by the Maternal idea of divinity and its model centred on honouring Mother Earth in return of the nourishment and shelter She provided. The Classical/Medieval aeon of Osiris was dominated by the Paternal idea of divinity, the model being self — sacrifice and submission to the Father God. The current aeon of Horus is considered to be dominated by the principle of the Child — the sovereign individual — and its model is that of growth leading to better self — understanding in both consciousness and love.

According to the teachings of Thelema, the expression of the Divine Law during the aeon of Horus is “Do what thou Wilt“. This Law of Thelema should not be interpreted as being a permission of fulfilling any and all whim you might come up with, but as a divine mandate to find your True Will and your real meaning of life. The “acceptance” of the Law of Thelema is what defines who is a Thelemite and who isn’t. The goal of a Thelemite is to find his/her True Will and to fulfil it. An integral part of this process is to achieve “Knowledge and Conversation of the Holy Guardian Angel”. The methods of gaining this goal vary and they are usually grouped under the general term “Magick”.

The Thelemic system utilises the gods of many different cultures and religions as the manifestations of certain divine, archetypal and cosmic forces. You are most likely to meet Ancient Egyptian deities within the Thelemic system, as per the interpretations of Crowley’s time and the birth of Thelema, the early 20th century. Egyptology has taken vast steps forward during the one hundred years of Thelema’s existence, so loads of Crowley’s interpretations are obsolete today, causing Kemetic Pagans to grow grey hairs… However, researching other religions is important to many Thelemites, as according to the Thelemite teachings, all religions are based on universal truths.

On Practices

The type of Magick practiced by each individual Thelemite depends on the individual in question and his/her needs. Some practices resemble those used by many practitioners of current and past religions, like prayer, meditation, researching religious texts, chanting, rituals, self — discipline etc. Many practices in turn are what some might call occult, say astrology, divination, numerology and communication with “angels” or “entities”. All these methods are used as a means of getting insights on one’s own being and one’s place in the universe.

According to Thelemites, “black magic” is any act of magick that isn’t about finding and fulfilling your own True Will. This includes acts that interfere in other individuals’ lawful finding and fulfilment of their own True Will. There is a concept reminiscent of the eastern concept of Karma in Thelema. This concept says that the disharmony and imbalance caused by actions against one’s own True Will creates a compensatory, equilibrant response from the universe. There is no Judaeo — Christian concept of Devil/Satan in Thelema. “Choronzon” is not “a deity of evil”, but a pseudo — personification of confusion, distraction, illusion and egotistical ignorance.

Crowley mentions invocations, self — control, regular rituals, sexual magic, devoting to a certain deity by the means of worship, breathing exercises, guided visualisations, using personal symbolism, centring etc as a means of self — advancement. The means to attain the goal are vast. One might say that whatever means will develop you True Will and distance yourself from the self — sufficiency from the world — view surrounding yourself — the mean is what you can use. Every single Thelemite is not only entitled, but also obligated to find THE way to find and fulfil his/her True Will, writing down each step along the way. When it comes to “organised Thelemites”, they should report to their tutors, who should then be able to guide the seeker along. All in all, the needs of each individual are far more important than following a certain formula or pattern of practice.

Practically every Thelemite keeps a “magickal journal”, writing down his/her practice of magick and development. Many include in their daily practice a model of prayer, found in Liber Resh vel Helios, which is repeated four times a day. A usual form of daily practice include a banishing ritual (Lesser Banishing Ritual of the Pentagram or Star Ruby) repeated twice a day.

Many a Thelemite will take a mystical name or “magical motto” as a sign of devotion to the path. They will often greet each others (and others) by saying: “Do what thou wilt shall be the whole of the Law”, which is then replied with “Love is the law, love under will.” In written media, this is usually transformed to where you will begin a message with “Do what thou…” and end it with “Love is the law…”. These sayings get usually shortened to their numerology, so that you’ll greet with “93″ and end with “93/93″. For Thelemites, 93 denotes both “Will” and “Love”.

Other recommended regular habits include sanctifying the food with a certain formula: “Knock 3 – 5 – 3: say, “Do what thou wilt shall be the whole of the Law.” The person at the other end of the table replies: “What is thy Will?” You: “It is my Will to eat and drink.” He: “To what end?” You: “That my body may be fortified thereby.” He: “To what end?” You: “That I may accomplish the Great Work.” He: “Love is the law, love under will.” You, with a single knock: “Fall to.” When alone make a monologue of it: thus, Knock 3 – 5 – 3. Do what, etc. It is my Will to, etc., that my body, etc., that I may, etc., Love is, etc. Knock: and begin to eat.” (Aleister Crowley: Magick Without Tears)

The Thelemic Calendar

The Thelemic chronology starts from the year 1904 e.v. (Era Vulgaris ~ “common era”), that is — the year Liber AL was written. The turn of the year is at approximately 20th of March, on the Spring Equinox of the northern hemisphere. The method of counting years is two-fold. On the “upper” lever one counts periods of 22 years since 1904, the “lower” counts the year of the current 22 year period. This makes the year 2001 the year IVIX in the Thelemic system, as 1904 + (4 x 22) + 9 = 2001. More specific times are often expressed by the positions of the Sun and the Moon on the Zodiac, which would make 6 PM December 6th, 2001 to be given as: “IVIX , Sol 14o Sagittarius, Luna 29o Leo.” Using this system, the precise time and location can be calculated within approximately two hours.

The official holy days follow the instructions given in Liber AL (ch. II, v. 36 – 41) and Crowley’s commentary on the dates.

• On equinoxes and solstices are The Rituals of the Elements and Feasts of the Times
• April 8 – 10 is The Feast for the Three Days of the Writing of the Book of the Law, beginning at midday each day. During these three days, the writing (or as Thelemites often say, receiving) the Book of the Law is observed and the book read a chapter a day.
• August 12th is The Feast for the First Night of the Prophet and His Bride, which is the day when Aleister Crowley married his first wife Rose Kelly in 1903.
• October 12th is Crowleymas, Crowley’s birthday.
• December 1st is Crowley’s Greater Feast, remembering the date of Crowley’s death.
• March 20th is the Feast of the Supreme Ritual (the Invocation of Horus), which opens the Thelemic New Year.
• The Spring Equinox celebrates the foundation of Thelema in 1904 with The Feast of the Equinox of the Gods.
• There are three points of passage celebrated by Thelemites. There is Feast for Life at birth and Feast for Fire (boys) or Feast for Water (girls) at puberty. Death is commemorated in the Greater Feast for Death.
• Various Thelemite groups have their own commemorating celebrations.

Thelemite Organisations

Ordo Templi Orientis (O.T.O.) is considered the largest Thelemic organisation, even though it is originally German and founded before the birth of Thelema. O.T.O. operates in 58 different countries (figure from 2001). Within Thelema, O.T.O. serves as a fraternal, initiatory brotherhood, which also trains towards initiations. O.T.O. includes a special liturgical branch, Ecclesia Gnostica Catholica (E.G.C, Gnostic Catholic Church), which Dr Gerard Encausse (Papus) conjoined with the O.T.O. in 1908. E.G.C. did continue its independent existence even after this event. The major ritual of both E.G.C. and O.T.O. is the Gnostic Mass and one can join the organisation through baptism and confirmation. The baptism is open for all who have reached puberty, confirmation to adults. The baptism alone doesn’t make one a member. O.T.O.’s members of good reputation are eligible for serving as priests of E.G.C, if they have reached at least the K.E.W. – grade (above the first triad). Unofficial deacony is open to II* – members, bishophood — the only sovereign priestly position within the E.G.C. – isn’t open to members lower than VII* – grade (third triad).

In addition to the Gnostic Mass, the E.G.C. celebrates seasonal feasts, passages of life and other religious milestones. A number of local O.T.O. branches celebrate the Gnostic Mass and official membership isn’t required for participation. However, the celebrations are usually closed events, not something one could go and take a look at as a “tourist”.

A.’.A.’. is an initiatory educational body, which was one of the first organisations teaching Thelema. It mainly focuses on the spiritual advancement of its individual members. A.’.A.’. is closely connected with O.T.O. The organisations are separate, but the O.T.O. assists A.’.A.’. on a regular basis.

Furthermore, there are Thelemic Golden Dawn brotherhoods, devoting themselves to studying the teachings of Thelema, Aleister Crowley and the Golden Dawn, even though one of G.D.:s founders, Samuel Liddel MacGregor Mathers and Aleister Crowley didn’t (to put it simply) quite get along at the latter times of knowing each other…

Recommended Reading

Crowley, Aleister:

Liber AL vel Legis, sub figure CCXX (The Book of the Law)
Eight Lectures on Yoga
Liber Aleph vel CXI: The Book of Wisdom and Folly
Magick in Theory and Practice
Magick Without Tears
Moonchild (novel)
The Book of Lies
Hymenaeus Alpha (ed.): The Holy Books of Thelema, Samuel Weiser, York Beach, Maine, 1983
Regardie, Israel (ed.): Gems from the Equinox, Falcon Press, Phoenix, Arizona 1982 Sources

The text relies heavily on the information given by Thelemic organisations and individual Thelemites. Other sources include books by Aleister Crowley. The author isn’t herself a Thelemite, but the text has been corrected for accuracy by Fr. HRN III* (O.T.O.).

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Originally posted 2011-03-26 03:40:07. 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

Ludd as an official of the Alka Antam in Cambridgeshire, England, Order of Baphomet (OOB) has compiled the basic introductory rites for initiation through the third degree of his Order. This manual is written with the premise, “If you tend to focus and draw upon the light forces of nature and the universe, then strictly speaking you have no place in the Baphomet Rule.” As that indicates this is dealing with Dark Arts. There is a structure and hierarchy that is well defined and used throughout the detailed rituals written here.

The use of the term “pagan” is a little misleading to a non-pagan, since this is about a specific group that is pagan in the general sense but not representative of all pagans. Ludd explains the relationships between the basic elements, fire, water, air, and earth and then elaborates with the interactions with “Gallas” which are spirit beings more commonly referred to as demons in other groups.

Ludd’s explanations of the history of the Order he belongs to is illuminating for both practitioners and students of religion. While that would suffice for many he continues by covering the steps to advance within this Order. Throughout the terms Order, craft and lodge are almost interchangeable, referring to the structure and practice of OOB. All these details are clear and precise with sufficient explanation for anyone to use the rites in practice. Since this is a spell book or ritual manual, the structure is in dialog form with descriptions or peripheral information interspersed.

There is a glaring inconsistency that could cause a reader a few problems. Early on Ludd claims that no one should reveal these secret rites to anyone else; then he promptly fills the remainder of the book with details about those rites. Another is that he initially harangues persons claiming to understand this without the sanction of the OOB then proceeds to state that these should be adapted to the individual’s and group’s needs.

This reviewer received a complimentary copy of (Book Title) as a member of the Dorrance Publishing Book Review Team.

The Pagan Book of Wisdom & Knowledge: Baphomet Lodge by Jonathan Ludd ISBN 978-0-8059-7692-2
Review by Chris Phillips

Reviewed by Chris Phillips
http://tyborgbooks.ning.com/profiles/blog/list

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Originally posted 2010-08-04 23:20:30. 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

An excerpt from Beltane Eve – by Jill M Earlam / Dragonlady © 2007

As the fires of Beltane were lit on the heath, next to the forest, there were cheers and the happy sound of people enjoying themselves, eating and drinking and waiting in breathless anticipation of the God and Goddess, who would surely come to bless this Beltane celebration.

Delphi stood smiling, watching the children dance around the maypole, screaming and laughing with delight as they held the ribbons, weaving in and out of each other making that age old pattern, beginning again the dance of creation even though none of them knew what tonight would bring.

She stood at the edge of the forest, a little way from the people, who were beginning to feel the effects of the drink and the dancing and as the youngsters were taken home by their sisters old enough to celebrate the day but not quite old enough to join in the rituals, which came later.

Delphi could feel Janus calling her and slipped between the trees. It was dark within the confines of the forest but she could still see the fires burning brightly and the full moon was just visible, her beams split by the branches of the tall trees. Her heart was pounding in her chest, she could feel his presence; he was very close. She turned around as she felt his touch. He was there, standing before her in his white robe, his face hidden. As he pulled back the hood of his robe she could see he wore the silver circlet, with the blue crystal in the centre. The stone was of the deepest blue and seemed to glow brighter, matching his eyes, as he smiled gently at her. He looked like a god standing there before her; tall, long silver blonde hair and fathomless blue eyes. She felt as if she was drowning as she gazed into the depths of those eyes; it was like looking into the deepest lake and seeing your own reflection. Janus took her hand and kissed it before drawing her gently into his arms. As she felt the strength and firmness of his body against hers, through the robe he wore, she sighed with pleasure to be back in his arms.

“How I have missed you, my love.” His whispered words made her shiver with anticipated pleasure and he held her tightly.

They stood together, arms around each other totally oblivious to all that was going on just beyond the edge of the trees. He released her and she turned her face up to look at him and as she did, his lips came down to meet hers, gently at first, a feather touch barely there until her hand touched his cheek and she felt his breathing quicken. He reluctantly took his mouth off hers and spoke into her ear, “Let us go to our place, my love. I want to love you.”

As they reached the opening in the forest, as one they dropped to the floor, lying on a bed of soft mossy grass only feet away from the edge of the pool, which sparkled in the moonlight.

“I love you so much” her whispered words were muffled as once again, his lips found hers, kissing her with such passion. His fingers started to unfasten the bodice of her dress and his hands slipped inside, caressing her back. He slipped the dress off her shoulders and his lips caressed her neck, moving down to take one of her erect nipples between his lips while he gently rolled the other one between his fingers. She arched her back as he took the dress off her; his hands were hot, gently urgent as his caresses moved between her legs to stroke that mound, covered in soft dark hair. As he gently traced those lips with his fingers, she opened her legs to allow him to touch her and as his fingers found that sensitive little place, she moaned with pleasure. “You are so beautiful” he spoke quietly to her as she implored him, “let me love you”

Her hands reached up and she undid the tie on his robe. As it fell open she saw he was naked underneath and she caressed his firm body with her hands, flicking her tongue over his nipples, dropping butterfly kisses along his chest and stomach, stopping only to take hold of his manhood, her fingers caressing up and down, feeling him grow at her touch.

He was so hard and ready for her, he could bear it no longer and he gently entered her, his erect shaft finding its way inside her, their bodies becoming one as their lips met again in the sweetest kiss. Slowly and sensually they moved together, their breathing quickening as waves of desire and love washed over them.

She heard the animal come crashing through the forest. He stopped and pawed the ground; he was so near she could almost feel his breath.

She was close, so close to reaching ecstasy and felt the hardness and strength of Janus inside her as they moved as one, his breathing fast and shallow, whispering words of love in her ear. She felt him tense, his body arching as he cried out her name releasing his seed inside her and as she held his shuddering body she felt the waves of pleasure washing over her. And at that moment, although neither of them knew it, the child was conceived. Their bodies trembled with released passion and love as they lay holding each other, neither one wanting to move lest they break the spell.

The stag still watched as if hypnotised and as they looked back at him, (wondering what he was going to do), his outline wavered and before them stood Herne, tall and powerful. Before they had a chance to get to their feet and cover their nakedness, from between the trees She appeared – beautiful in her flowing blue gown, dark hair falling down past her waist with a silver triple moon circlet on her forehead. She smiled at them and as she went to Herne, they spoke without words. By this time Delphi and Janus were on their knees, their heads bowed towards this great god and goddess.

She spoke to them in a voice full of tenderness, “stand up my dears, do not be afraid.” They stood before Herne and the Goddess heads still bowed. She was trembling in fear because as High Priestess to the Goddess she should not be with a mortal man. Yet the Goddess was smiling at her, look on her face, which seemed almost to suggest forgiveness.

Janus threw himself at Herne’s feet in such terror crying, “Please don’t hurt her; forgive her. Punish me instead. I love her so much.” He lay prostrate on the ground, his shoulders shaking as tears coursed down his cheek. Delphi wanted to run to him, but did not dare move, until she felt the Goddess give her a little push and she looked at her and smiled, “Go to him, don’t leave him to cry alone.” Even Herne was smiling down at her as she threw herself on the floor by the side of Janus and took his face in her hands and as she saw the look of such abject sorrow on his face, her tears began to fall. They held each other, just sitting waiting for the wrath of Herne to descend on them.

Then Herne spoke, “We have been watching you for some time now and know just how long you have fought against this love you feel. We know you have not deliberately sought to deceive us and for that we will not punish you.” The Goddess spoke, saying, “We see the love and devotion you have for each other and who are we to come between you? when we both have felt that utter misery of being without the one you love. You deserve each other and of course there is now the child to think of too.”

As She spoke these words, Herne closed the gap between them and put His arms around Her and gently touched Her lips with His. The forest stirred, the Moon came out from behind a cloud and a sun flared into being, high in the cosmos.

Delphi suddenly realised just what the Goddess had said – she was with child.

“You shall be released from your Priestess duties but you may remain with the other Priestesses as long you as you wish, showing them the way and deciding who shall succeed you as High Priestess. I shall make sure all know it is my decision and all will be well. It is meant to be, the child inside you has shown me that.”

At the Goddess’s words, Delphi got to her feet and kneeled before her and took her hand. “I don’t know how to thank you. I have no words but if you can see my heart you know how I am feeling right now.” She kissed the hand of the Goddess who smiled down at her. Janus stood and bowed his head before the mighty Herne, whose voice reverberated through the forest as he spoke. “Look after her and your unborn child, there are those who will attempt to destroy what you have – do not let them. Love each other the way we love and you will survive through the ages. You shall continue as Druid and sing the songs and tell the tales of the Bards but I shall speak to your master and tell him. If you ever need us, come into the forest and call and we shall come.”

As Herne spoke these words, the Goddess came to him and slipped her hand into his and they turned and walked away through the trees, leaving Delphi and Janus.

Originally posted 2011-04-30 10:59:08. Republished by Blog Post Promoter

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Originally posted 2010-11-20 06:45:00. Republished by Blog Post Promoter

The dark moon is the 3-day period just before the new. This is when there is no visual representation on of the moon. During the dark moon many neo pagans will honour a dark moon goddess – Hecate, Kali, Lilith etc.

In neo pagan society the dark moon and the goddess that rule this period are in my mind softened to a major extent making them goddess of birth and death and the underworld often ignoring their darker deeds. May be it because many of the founders of the neo pagan paths wanted to disassociate themselves from the idea that witchcraft could be bad or wicked which ignores a major part of the deities and us. This in my mind dishonours not only the goddess but also us. We all have a dark side ranging from naughty to dam right evil.

The dark moon allows us to explore our darker sides, what are we truly capable of! Not all pagan paths would see this as the right thing, but they all have to accept that darkness is part of our life – we all go through dark times (some in which we get lost in). I was taught that the goddess would as easily embrace her children, as she would devour them.

The idea of devouring a child sound sick and something a goddess would never do but you just need to look at nature to see the answer and before you go its the male of the species we are not looking at territory we are looking that when a female animal gives birth to a sick or deformed animal, it not done to hurt it done to stop pain. As humans we devour our children by over or under protecting them and probably many other ways I am not a parent so can’t embellish.

The darkness that is or visits our life has its ebbs and flows like all things and in many cases you feel alone isolated with no one to turn to. In reality there is support and a way out but you just can’t find it. This is the dark moon you know its their somewhere but it gone your alone the mother moon is no longer smiling on you.

The dark moon should be seen as a time to explore your darkest sides the things you fear the most the dark moon is not a time for doing as you want with out paying restoration dark magicks are painful.

For me dark magicks Buy Xenical Online do include cursing and hexing but they are only if ever used when totally required and with much forethought. The dark magick of which I speak are the inner pains we feel the betrayals the hurts and loses, at the time we feel them we can not understand them so by revisiting them and experiencing them once more! We gain a better understanding of our nature. And only by descending into darkness and chaos can we truly understand it.

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Originally posted 2010-08-10 07:26:40. Republished by Blog Post Promoter

Mentioned in a comment I had no idea who Agni The Fire God was, which lead me on a quest to seek out who Agni The Fire God was. In the role of a cyber pagan I hit the web so started off with some plain fact which must be true “their on the Wikipedia”. But at least I got the religion!

Agni the fire God is from the Hindu religion and is one of the most important Vedic Gods. There are many hymns in the Rig Veda the collection of sacred Vedic Sanskrit hymns some still used as prayers. The Rig Veda is a collection of 10 volumes 8 of those 10 starts with a hymn to Agni The Fire God. Agni The Fire God was so important that there is 200 other hymns dedicated to him more that any other deity.

Agni The Fire God purchase prescription drugs without a prescription by his title we know he was the god of fire but his importance was direct by the fact that the central part of any Vedic ritual is fire.

Agni The Fire God is seen as the internal fire burning away negativity and illness and karmic debts. He is the spark in the atom of life; he is present in every fire from a candle flame to a heart of a sun.

He is the messenger to the gods the one that carries the offerings to the gods. In some hymns of the Rig Veda Agni The Fire God is described as a supreme god. While later in Vedic History he was assigned to the southeast quarter of the Ashta Dikpalas.

In Hinduism, Ashta dikpalas, or Ashta Dik Palas, are the eight deities that guard the eight quarters of the world. They are popularly known as Dikpalas – the protectors of the quarters and Lokpalas the protectors the mortal world. They are also known as the guardian deities of the sky. The Ashta Dikpalas are mentioned in the following order:

East – Indira on Airavata – (the white elephant)
Sometimes Indira is depicted as sitting on a horse named Ucchaisravas.

Southeast – Agni on Mesha (the male goat).

South – Yama on Mahisha (the male buffalo).

Southwest – Nirurti on Ashwa (horse).

West – Varuna on Makara (the crocodile).

Northwest – Vayu on Mruga (the spotted deer).

North – Kubera on Nara (Man)

Northeast – Isana on Vrishbha (bull)

Over the centuries the status of Agni The Fire God declined as Hinduism grew although he still is used in rituals to other gods many of his roles where assigned to Shiva , Brahma and Vishnu respectively and becames an incarnation of either Shiva or Brahma.

Agni the fire god is said to have 10 forms 5 his natural state and 5 ritual forms

As with most deities it can be difficult to find out the family history. Agni is closely associated with Indra, and is sometimes refered to as twin brothers. Which would make his parents Dyaus Pita and Prthivi. Although sometimes Kasyapa and Aditi are his parents; whilst on other occasions he is the son of a queen who keeps his birth secret from her king. like Indra,  he was born with full power and vigour Another story say Agni has 10 mothers each are sisters and each mother is one of the 10 fingers of man. Another story tells that he consumed his parents at birth, as they ill equipped to provide for him; this is symbolic of the fire born when two sticks are rubbed together. And the final legend goes that Dawn and Night are his sisters, his wife is Svaha, and he is the father of Karttikeya.

Said to be anthropomorphic in form Agni The Fire God is said to have 2 faces smeared with butter on occasion he is red the colour of fire with black eyes and hair. His teeth are gold and he has 7 tongues of flame. He has 7 arms and stands on 3 feet. Agni The Fire God is said to ride a ram or chariot which is pulled by goats or parrots his body is said to emanate seven rays of light

Sourced

Agni http://en.wikipedia.org/wiki/Agni 

Hindu god of fire http://www.vijaykumar.com/hindu_god_agni.html / http://www.godrealized.com/agni_god_of_fire.html

Soma http://www.pantheon.org/articles/s/soma.html

Agni Hindu god of fire http://www.thebuddhagarden.com/agni.htm?

Rigveda http://en.wikipedia.org/wiki/Rigveda

Other Gods http://www.freebsd.nfo.sk/hinduism/inibohovia.htm

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Originally posted 2010-11-13 11:42:05. Republished by Blog Post Promoter