Cyber Cauldron

or 13 Reasons Air Should Be In The North
by Mike Nichols
fondly dedicated to Kathy Whitworth

INTRODUCTION

It all started 20 years ago. I was 16 years old then, and a recent initiate to the religion of Wicca. Like most neophytes, I was eager to begin work on my Book of Shadows, the traditional manuscript liturgical book kept by most practicing Witches. I copied down rituals, spells, recipes, poems, and tables of correspondences from every source I could lay hands on. Those generally fell into two broad categories: published works, such as the many books available on Witchcraft and magic; and unpublished works, mainly other Witches’ Books of Shadows.

Twenty years ago, most of us were ‘traditional’ enough to copy everything by hand. (Today, photocopying and even computer modem transfers are becoming de rigueur.) Always, we were admonished to copy ‘every dot and comma’, making an exact transcription of the original, since any variation in the ceremony might cause major problems for the magician. Seldom, if ever, did anyone pause to consider where these rituals came from in the first place, or who composed them. Most of us, alas, did not know and did not care. It was enough just to follow the rubrics and do the rituals as prescribed.

But something brought me to an abrupt halt in my copying frenzy. I had dutifully copied rituals from different sources, and suddenly realized they contained conflicting elements. I found myself comparing the two versions, wondering which one was ‘right’, ‘correct’, ‘authentic’, ‘original’, ‘older’, etc. This gave rise to the more general questions about where a ritual came from in the first place. Who created it? Was it created by one person or many? Was it ever altered in transmission? If so, was it by accident or intent? Do we know? Is there ever any way to find out? How did a particular ritual get into a Coven’s Book of Shadows? From another, older, Book of Shadows? Or from a published source? If so, where did the author of the published work get it?

I had barely scratched the surface, and yet I could already see that the questions being raised were very complex. (Now, all these years later, I am more convinced than ever of the daunting complexity of Neo-Pagan liturgical history. And I am equally convinced of the great importance of this topic for a thorough understanding of modern Witchcraft. It may well be a mare’s nest, but imagine the value it will have to future Craft historians. And you are unconditionally guaranteed to see me fly into a passionate tirade whenever I’m confronted with such banal over-simplifications as ‘Crowley is the REAL author of the Third Degree initiation,’ or ‘Everyone KNOWS Gardner INVENTED modern Witchcraft.’)

CONFLICTING TRADITIONS

The first time I noticed conflicting ritual elements was when I was invited as a guest to attend another Coven’s esbat celebration. When the time came to ‘invoke the Watchtowers’ (a ritual salutation to the four directions), I was amazed to learn that this group associated the element of Earth with the North. My own Coven equated North with Air. How odd, I thought. Where’d they get that? The High Priestess told me it had been copied out of a number of published sources. Further, she said she had never seen it listed any other way. I raced home and began tearing books from my own library shelves. And sure enough! Practically every book I consulted gave the following associations as standard: North = Earth, East = Air, South = Fire, West = Water.

Then where the heck did I get the idea that Air belonged in the North? After much thought, I remembered having copied my own elemental/directional associations from another Witch’s Book of Shadows, her Book representing (so she claimed) an old Welsh tradition. Perhaps I’d copied it down wrong? A quick long-distance phone call put my mind at ease on that score. (When I asked her where she’d gotten it, she said she THOUGHT it was from an even older Book of Shadows, but she wasn’t certain.)

By now, I felt miffed that my own tradition seemed to be at variance with most published sources. Still, my own rituals didn’t seem to be adversely affected. Nor were those of my fellow Coven members, all of whom put Air in the North. Further, over the years I had amassed lots of associations and correspondences that seemed to REQUIRE Air to be in the North. The very thought of Air in the East offended both my sense of reason and my gut-level mythic sensibilities. There are good REASONS to place Air in the North. And the whole mythological superstructure would collapse if Air were in the East, instead. If this is so, then why do most published sources place Earth in the North and Air in the East?

RITUAL TAMPERING

Suddenly, I felt sure I knew the reason! Somewhere along the line, someone had deliberately tampered with the information! Such tampering is a long and venerable practice within certain branches of magic. In Western culture, it is most typically seen among Hermetic, Cabalistic and ‘ceremonial’ magic lodges. It is common among such groups that, when publishing their rituals for public consumption, they will publish versions that are INCOMPLETE and/or deliberately ALTERED in some way from the authentic practice. This prevents someone who is NOT a member of the group from simply buying a book, and performing the rituals, without benefit of formal training. It is only when you are initiated into the lodge that you will be given the COMPLETE and/or CORRECTED versions of their rituals. This is how such groups guard their secrets. (And it is a telling postscript that many scholars now believe modern Witchcraft to have ‘borrowed’ its directional/elemental correspondences from ceremonial magic sources! What a laugh if this was Crowley’s last best joke on his friend Gerald Gardner!)

I remember the first time I became aware of such deliberate ritual tampering. A friend of mine had been making a study of the so-called ‘planetary squares’, talismans that look like magic squares consisting of a grid of numbers in some cryptic order. There are seven such squares — one for each of the ‘old’ planets. While making this study, he began colouring the grids (more for his own pleasure than anything else), making colourful mini-mosaics, using first two colours, then three, then four, and on up to the total number of squares in the grid. Six of the planetary squares yielded pleasing patterns of colour. Then there was the Sun Square! Against all expectation, the colours were a random jumble, with no patterns emerging. Thus, he began his quest for the CORRECTED Sun square. And I became convinced of the reality of ritual tampering.

THE WATCHTOWERS

All that remains, then, is for me to assemble all the arguments in favour of the Air-in-the-North model, which I have now come to believe is the CORRECTED system of correspondences. The remainder of this article will be devoted to those arguments, each with its own name and number:

1. AIRTS: This is perhaps the strongest argument. In Celtic countries, the four elemental/directional associations are referred to as the ‘four airts’. And it is a known fact that this tradition associates Air with North. While it is true that some writers, familiar with ceremonial magic (like William Sharp and Doreen Valiente), have given ‘tampered’ versions of the airts, it is a telling point that folklorists working directly with native oral traditions (like Alexander Carmichael and F. Marion McNeil) invariably report the Air/North connection.

2. PARALLEL CULTURES: Although arguing from parallel cultures may not be as convincing, it is still instructive to examine other magical aboriginal cultures in the Western hemisphere. For example, the vast majority of Native American tribes (themselves no slouches in the area of magic!) place Air in the North, which they symbolize by the Eagle. (Aboriginal cultures lying south of the equator typically have different associations, for reasons I will discuss next.)

3. GEOPHYSICAL: If one accepts the insular British origins of elemental directions, then one must imagine living in the British Isles. To the West is the vast expanse of the Atlantic Ocean (i.e. water). To the East, the bulk of the European land mass (earth). South has always been the direction of fire because, as one travels south (toward the equator), it gets warmer. Which leaves North as the region of air, home of the icy winds of winter. (These last two associations would be reversed for cultures in the southern hemisphere, for whom north is the direction of the warm equatorial region, and south is the land of ice.)

4. HYPERBORIAN: In fact, an ancient name for the British Isles was ‘Hyperboria’, which literally means ‘behind the north wind’, thus associating north and wind (air) once more. The inhabitants were themselves called ‘Hyperborians’, and the phrase ‘at the back of the north wind’ (the title of one of George MacDonald’s faery romances) is still current. Of all the winds of the compass, it is unquestionably the north wind (Boreas), bringer of winter, which is perceived as the strongest and most influential (cf. Robert Grave’s goddess fantasy ‘Watch the North Wind Rise’). You don’t hear too much about the other three cardinal winds.

5. SEASONAL: Many occultists associate the four seasons with the four cardinal points, as well. Hence, winter = north, spring = east, summer = south, and autumn = west. (To be precise, it is the solstice and equinox points which align with the cardinal points.) Again, in most folklore, winter is associated with air and wind, as the icy blasts that usher in the season. In spring, it is the earth which arrests our attention, with its sudden riot of blooms and greenery. Again, south relates to summer, the hottest season (fire), and west relates to autumn.

6. DIURNAL: Occultists also often associate the cardinal points of a single day to the four compass points. Thus, midnight = north, sunrise = east, noon = south, and sunset = west. (Please note that we are talking about TRUE midnight and TRUE noon here, the points halfway between sunset and sunrise, and between sunrise and sunset, respectively.) These associate nicely with the seasonal attributes just discussed. It is easy to see why sunrise should equate to east, and sunset to west. And, once again, from the prespective of the British Isles, the sun rises over land (earth) and sets over the ocean (water). South is related to noon because it is the moment of greatest heat (fire). Leaving the ‘invisible’ element of air to be associated with the sun’s invisibility, at midnight.

7. MYTHOLOGICAL: In Celtic mythology, north is invariably associated with air. The pre-Christian Irish gods and goddesses, the Tuatha De Danann, were ‘airy’ faeries (later versions came equiped with wings, relating them to sylphs). The Book of Conquests states their original home was in the north, ‘at the back of the north wind’. And when they came to Ireland, they came in ships, THROUGH THE UPPER AIR (!), settling on the mountain tops. (It has always struck me as odd that some modern writers see mountains as a symbol of earth. The crucial symbolism of the mountain is its height, rising into the air, touching the sky. Virtually all Eastern traditions associate mountains, favorite abodes of gurus, with air. A CAVE would be a better symbol of earth than a mountain.) In Welsh mythology, too, Math the Ancient, chief god of Gwynedd (or NORTH Wales), is specifically associated with wind, which can carry people’s thoughts to him.

8. YIN/YANG: Many occultists believe that the four elements have yin/yang connections. Both air and fire are seen as masculine, while earth and water are seen as feminine. If air is associated with the north point of the magic circle, and earth is east, then one achieves a yin/yang alternation as one circumnambulates the circle. As one passes the cardinal points of east, south, west, and north, one passes feminine, masculine, feminine, masculine energies. This alternating flux of plus/minus, push/pull, masculine/feminine, is the very pulse of the universe, considered of great importance by most occultists. That it was equally important to our ancestors is evidenced by standing stones in the British Isles. At sites like the Kennet Avenue of Braga, the tall, slender, masculine, phallic stones alternate precisely with the shorter, diamond-shaped yoni stones.

9. GENERATOR: This argument flows out of the previous one. Practicing magicians often think of the magic circle as a kind of psychic generator. Witches in particular like to perform circle dances to ‘raise the cone of power’. Hand in hand, and alternating man and woman, they dance clockwise (deosil) around the circle, moving faster and faster until the power is released. This model has an uncanny resemblance to an electrical generator, as man and woman alternately pass each of the four ‘poles’ of the magic circle. These poles themselves MUST alternate between plus and minus if power is to be raised. This means that if the masculine fire is in the south, then the masculine air MUST be in the north. If the feminine water is in the west, then the feminine earth MUST be in the east. If any adjacent pair were switched, the generator would stop dead.

10. MASCULINE/FEMININE AXIS: When you look at a typical map, north (the cardinal direction) is at the top. Any north-south road is a vertical line, and any east-west road is a horizonatal line. Likewise, a ‘map’ of a magic circle makes the vertical north-south axis masculine (with air and fire), while the horizontal east-west axis is feminine (earth and water). This makes logical sense. When we look at the horizon of the earth, we see a horizontal line. Water also seeks a horizontal plane. Feminine elements, considered ‘passive’, have a natural tendency to ‘lay down’. Fire, on the other hand, alway assumes an erect or vertical position. Air, too, can rise upward, as earth and water cannot. Masculine elements, being ‘active’, have a natural tendency to ‘stand up’.

11. ALTAR TOOLS: In modern Witchcraft, there are four principal altar tools, the same four tools shown on the Tarot card, the Magician. They also correspond to the four Tarot suits, the four ancient treasures of Ireland, and the four ‘hallows’ of Arthurian legend. And, like the four elements, two of them are feminine and two of them are masculine. The pentacle is a shallow dish inscribed with a pentagram, representing earth, and is here placed in the east. The womb-shaped chalice, symbolizing water, is placed in the west. They form the horizontal feminine axis. The phallic-shaped wand, representing fire, is placed in the south. And the equally drugs online without prescription phallic-shaped athame is placed in the north. They form the vertical masculine axis. (The gender associations of cup and blade are especially emphasized in the ritual blessing of wine.)

12. AXIS SYMBOLISM: In nearly every culture, the vertical line is a symbol of yang, or masculine energy. The horizontal line is yin, feminine energy. When the vertical masculine line penetrates the horizontal feminine line, forming the ancient Pagan symbol of the equal-armed cross, it becomes a symbol of life, and life-force. Place a circle around it or on it, and you have a circle-cross or ‘Celtic’ cross, symbol of everlasting life. (Please note the importance of the EQUAL-armed cross. If one arm is longer or shorter, then the four elements are out of balance. The Christian or ‘Roman’ cross, for example, has an extended southern arm. And many historians have commented on Christianity’s excess of ‘fire’ or zeal. Some versions actually show a shortened northern arm, indicating a dearth of ‘air’ or intellectual qualities.)

13. ASTROLOGICAL: The astrological year is divided into four equal quadrants, each beginning at a solstice or equinox. And each quandrant is governed by one of the four elements. Which element can be discovered by examining the exact MID-POINT of the quadrant. For example, the first quadrant, beginning at the winter solstice (north) is governed by air, which rules 15 degrees Aquarius, sybolized by the Man or Spirit. The second quadrant, beginning at the spring equinox (east) is governed by earth, which rules 15 degrees Taurus, the Bull. The third quadrant, beginning at the summer solstice (south) is governed by fire, which rules 15 degrees Leo, the Lion. And the fourth quadrant, beginning at the fall equinox (west) is governed by water, which rules 15 degrees Scorpio, here symbolized by the Eagle. Thus, north, east, south and west correspond to air, earth, fire, and water, and to man, bull, lion, and eagle, respectively. If the last four symbols seem familiar, it is because they represent the four elemental power points of the astrological year, and their symbols appear in the four corners of the Tarot cards, the World and the Wheel of Fortune. (The same figures were later adopted by Christians as symbols of the four gospel writers, Matthew, Mark, Luke, and John.)

If those are the arguments in favour of Air-in-the-North, where are the counter-arguments in favour of Earth-in-the-North? Surprisingly, I’ve heard very few. The most common by far is ‘But we’ve always done it this way.’ Not too convincing. However, no matter HOW persuasive my arguments may be, many have countered that magic doesn’t lend itself to rational arguments. It’s what FEELS right that counts. True. And there’s no denying that many practitioners do just fine with earth in the north. Granted. Still, if they’ve never tried it the other way, how would they really know?

My challenge to my fellow practitioners then is this: give Air-in-the-North a shot. Just try it on for size. See what it feels like. And not for just a single ritual. It’ll take several tries just to overcome your habitual ritual mindset. And nothing is as habitual as ritual! So in order to give this a fair shake, you’ll have to do a whole series of rituals with air in the north. And go into it with an open mind. Like all magic, if you decide ahead of time it won’t work, it won’t. Then, once you’ve tried it, compare it to your old method. Ask yourself what’s different, if it worked any better, and why or why not. And let me know. I’d enjoy hearing about your experiences.

Document Copyright © 1986, 2002 by Mike Nichols

This document can be re-published only as long as no information is lost or changed, credit is given to the author, and it is provided or used without cost to others.

Other uses of this document must be approved in writing by Mike Nichols.

Cyber Cauldron Shop Chronicles of Magick and othe Magick Courses
Chronicles of Magick “Candle Magick” £11.99	Chronicles of Magick “Defensive Magick” £11.99	Chronicles of Magick “Healing Magick” £11.99	Chronicles of Magick “Love Magick” £11.99	Chronicles of Magick “Moon Magick” £11.99
Chronicles of Magick “Prosperity Magick” £11.99	Chronicles of Magick “Workplace Magick” CD £11.99	Magick Workshop – Cassandra Eason £10.99	Aura Workshop – Cassandra Eason £10.99	Pentagram Journal £16.99

Originally posted 2011-02-14 03:38:29. Republished by Blog Post Promoter

An often forgotten ritual but has a great importance in modern witchcraft since much of modern neopagan witchcraft has stemmed from Wicca. Many of the traditions and practices have been adapted to suit the new and emerging paths and although much emphasis still remains with the goddess that God aspect that has emerged much more than a consult.

Although Wicca considers the duality of the divine duty equal power still lies with the high priestess and often overlooked ritual is the drawing down of the sun. This is a ritual, done by the high priest, although I have heard of high priestess is performing the ritual with some fascinating results to say the least.

The drawing down the Sun ritual can be found inside the covers of the witches Bible by Janet and Stewart Farrar below is a selection of text and the ritual from this book.

Since Wicca is a goddess orientated religion, laying particular stress on the gift of the goddess (intuitive and psychic facilities) because of the nature of its work. The complimentary process of invoking the spirit of the guard into the high priest occurs less often. The high priest does invoke the God aspect on the half of the whole Coven, during the opening ritual by means of the great God Cernunnos invocation; and in the

Imbolc, spring Equinox. Midsummer, autumn Equinox, Samhain and Yule Festival rites, their high priestess invokes the spirit of the god into the high priest either specifically or by implication. But we have found that there are occasions when it is fitting that this invocation should have a weight and solemnity comparable with the drawing down of the moon. For example, there are times when the work in hand calls for an emphasis on balance of polarity between priestess and priest-on their gift of the goddess and the gift of the God in perfect harmony.

For those who have felt the need for such a rite. We offer the following-for which drawings down the sun seemed the natural title. Doreen Valiente thinks that there may once have been a ritual for this purpose in the craft, but it has been lost over the years.

Because the high priestess, representing the goddess is always in charge of the circle, we suggest that drawing down the moon should always precede drawing down the time the high priest then invokes the God aspect in the name of the goddess.

The preparation.

No particular preparation is needed for this ritual-except that the covenant possesses is a high priest crown, he should be wearing it.

The ritual

At the end of drawing down the moon after the high priestess words, “. Here, I charge you in this sign “, the high priestess and high priest change places, moving deosil , so that he stands with his back to the altar and she faces him from the centre of the circle.

The high priest picks up his Athame from the altar and holds it His right-hand over his left breast points upwards.

The high priestess gives him a five-fold kiss, as follows:

Blessed it be thy feet that have brought thee in these ways – kissing his right foot and then they’re left.

Blessed be thy knees that shall kneel at the sacred altar – kissing his right knee and then a left foot.

Blessed be thy phallus with out which we would not be – kissing him just above the pubic hair.

The high priest spread his arms to be the blessed position, still holding his Athame in his right-hand point upwards.

The high priestess continues,

blessed be thy breast, formed in strength-kissing his right breast, then the left will stop.

Blessed be thy lips that shall utter the sacred names. They embrace, length for length, and with feet touching and kiss each other on the mouth.

The high priestess steps back, a pace and kneels s. She invokes:

Deep calls on high, the goddess on the God,

On him who is the flame that quickens her;

That he and she may seize the silver reins

And ride as one the twin horse chariots.

Let the hammer strike the anvil,

Let the lightening touch earth,

Let the lance ensoul the Grail,

Let the magic come to birth,

She touches with the right forefinger is throats left in hip right breast left breast right hip, and throat again (thus forming their invoking pentagram of fire). She then spread their hands outwards, palms forward. Meanwhile, she continues to invoke;

In her name. Do I invoke thee,

Mighty father of us all-

Lugh Pan, Belin, Herne, Cernunnos-

Come in answer to my call!

Descend; I pray thee, in thy servant and priest.

The high priestess stands and takes a step backwards. The high priest makes the invoking pentagram of fire towards her with his Athame, saying. Let there be light!

Click to enlarge direction from which to draw pentagrams

Originally posted 2011-05-12 15:10:04. Republished by Blog Post Promoter

The Handfasting was a traditional marriage agreement, which was the popular form of binding two people together based on marriages formed by mutual consent and subsequent sexual intercourse. This marriage arrangement fell out of fashion after the council of Trent decreed that no marriage was valid unless a priest was present.

The term handfasting comes from the Norse “hand-festa “to strike a bargain by joining hands” Or from German, “Hände fest halten” that is to hold hands firmly and fixedly.

The handfasting somewhere along the line became seen as a trial marriage it was A. E. Anton, in Handfasting in Scotland (1958), who finds that the first reference to such a “trial marriage” is by Thomas Pennant in his 1790 Tour in Scotland. This report had been taken at face value throughout the 19th century, and was perpetuated in Walter Scott’s 1820 novel The Monastery.

During the reclaiming of the old ways Gerald Gardner and Doreen Valiente — searched for a non-Christian term for their wedding ceremonies. The decided to use the Celtic Handfasting. The modern pagan handfasting is seen as a more practical solution to the “Marriage agreement”.

The handfasting is a contact where two people are bound in love, which usually held in, secrete amongst coven members. Although nowadays the handfasting is used to join same-sex couples, polyamorus families, transgender couples, etc.

The handfasting can in someway be treated as a semi permanent agreement one that can be renewed each year or be broken with a hand-parting ritual. The idea that love does not last eternally in a permanent state and changes over time makes the handfasting a popular as people can understand that their love may change and before things get to difficult a couple may hand part and retain their friendship and love but part ways and continue on the life’s journey un hampered.

This does not make handfasting a simple arrangement it just makes it a fair understanding of the union between two people and the changes may occur during their journey together.

No one should enter a handfasting with the idea that one day it will end so many priests and priestesses will take time to council the couple and insure they understand what they are getting into.

The handfasting ritual should be created by the priest and the priestess with a large amount of in put from the couple in many cases couple will write their own words.

The standard ritual should be preformed at the new moon although many traditions will have their soma online without prescription own timings for the handfasting ritual often coinciding with Sabbats like Yule and Imbolc.

The standard ritual requires the place of the handfasting to decked with flowers. The altar to be place in the eastern area and arrange with the usual items and a willow wand and two white candles. The incense should be floral usually apple, rose or cherry blossom.

The dress code is up to the couple but traditionally the bride would wear a veil or net and have an article of red or scarlet about their person. The couple would wrap small gift, which are place on the altar along with the ale and cakes. The wedding bands are given to the priest how will place them over the wand and return them to the altar.

This is the basic handfasting (amend them to your own personal requirements).

The priestess and priest light the candles and incense. And turn and face the assembled group. The priestess is on the right with priest next to her with the backs to altar.

The priest holds his right aloft and says;

May the place of this rite
be consecrated before the Gods.
For we gather here in a ritual of love
With two who would be wedded
___________ and _________come forward
And stand here before us
and before the gods of nature.

The two to be wedded come forward at this time, the man to the right of the woman, and stop before the priestess and the priest. The priestess says:

Be with us here, O beings of air.
With your clever fingers tie closely the bonds between these two.

Be with us here, O beings of Fire
give their love and passion your own all-consuming ardour.

Be with us here, O beings of water.
Give them the deepest of love and the richness of body, of soul, and of spirit.
Be with us here, beings of Earth.
Let your strength and constancy be theirs for so long as they desire to remain together.

Blessed goddess and laughing god give these before us , we do ask, Your love and protection.
Blessed Be!

All Say Blessed Be!

The priest picks up the wand and rings and holds one end of it before him in his right hand, the priestess likewise holds the other end with her left hand, the rings on the exposed wand between them. The priestess then says to the two before her:

Place your right hand over the wand, and your rings his hand over hers.

The priest then says:

Above you are the stars below are the stones. As time does pass remember…
Like a star should your love be constant.

Like the stone should your love be firm.

Be close, yet not too close.

Possess one another, yet be understanding.

Have patience each with the other.

For storms will come, but they will go quickly.

Be free in giving of affection and warmth.

Make love often, and be sensuous to one another.

Have no fear, and let not the ways or words of the unenlightened give you unease.

For the Goddess and the God are with you.

Now and always.

After a pause of 5 heartbeats the priestess says:

Is it your wish (brides name) to become one this man?

(The bride gives the answer)

Is it your wish (groom name) to become one this woman?

(The groom gives the answer)    

Do any say nay?

Then as the Goddess, the God, and the Old Ones are witness to this rite.

I now proclaim you husband and wife!

As kiss is shared and gifts are opened and once gifts are open the ritual is concluded.

Cyber Cauldron Shop Pagan and New Age shop -Kitchen Witchery Supplies
Wood Pentagram Mortar & Pestle £14.99 More Info	Set of 3 Porcelain Mortar & Pestles £25.99 More Info	Brass Mortar & Pestle £9.99 More Info	The Real Witches’ Garden by Kate West £17.61 More Info	Encyclopaedia of Magical Herbs by Scott Cunningham £18.21 More Info
Cinnamon Broom 12″ £6.99 More Info	House Blessing & Protection Spell Mix £5.99 More Info	Purification Spell Mix £5.99 More Info	Lemon Balm for Love & Cleansing 150grms £5.35 More Info	Angelica Root (Archangel) To Ward of Evil Spirits 50grms £1.00 More Info

Originally posted 2011-01-25 10:32:53. Republished by Blog Post Promoter

There is a trend among some Reconstructionist Neopagans to dismiss Neopagans who are admitted Eclectics in their religious practice and philosophy. Recently, Sannion wrote an editorial titled “Defending Reconstructionism” to address the conflict and to present some of the arguments from a Reconstructionist’s viewpoint. Sannion’s editorial can be found on the web in the September 2002 issue (#27) of the Cauldron and Candle email newsletter, available at http://www.ecauldron.com.

Sannion begins by saying that those who challenge Reconstructionism are “fluffy.” It must be pointed out that Neopagans who are not following specifically Reconstructionist paths are not necessarily “fluffy” by default. The term “fluffy” has come to mean Neopagan practitioners who are largely ignorant of their own religion’s history, sources, and often core issues. “Fluffy” Neopagans are thought to be involved in alternative religions for shock value or as a fashion statement rather than out of a desire for spiritual understanding and discipline. “Fluffy” Neopagans are those who accept any claim at face value — apparently lacking critical skills to distinguish objective reality from fantasy. “Fluffy” Neopagans generally lack credibility except amongst other “Fluffy” Neopagans, because they often can’t provide any evidence to support their claims. By clarifying what “fluffy” Neopagans are, it’s easier to recognize that there are indeed Neopagans who aren’t Reconstructionists who are also not “fluffy.” Doreen Valiente, Janet Fararr, Vivianne Crowley, Margot Adler, Starhawk — are these Neopagans “fluffy” because they aren’t specifically Reconstructionists? They are all Wiccans, and Wicca is outside the Reconstructionist category by most determinations.

There are undoubtedly some individuals who are new to Reconstructionist traditions who pick up a single book and then declare themselves “experts,” which easily puts them firmly within the “fluffy” category. And likewise, there are Neopagans who do not belong to Reconstructionist traditions who are thorough scholars, who are realists, who can provide extensive evidence to support claims they make. Being a Reconstructionist does not make you immune from being “fluffy,” and not being a Reconstructionist does not make you “fluffy” automatically either.

Let’s clarify the issue more by making clear distinctions between the two groups that Sannion describes as being at odds, and give them general labels: Reconstructionists and Eclectics. Reconstructionists are those who are basing their religions as closely as possible on a specific historical model. Eclectics are those who do not limit themselves to one specific historical model, but are apt to select influences from a wide range of cultures and historical periods. Eclectics are also just as likely to invent new concepts or practices for inclusion as they are to draw from established systems.

Sannion presented five main objections that Reconstructionist Neopagans hear from Eclectic Neopagans, and attempted to refute each of these. Let’s start by looking at those five objections and Sannion’s arguments and see where they take us.

1. “All Reconstructionists do is study; they don’t actually live the religion.”
Sannion argues that Reconstructionists do tend to be predominantly book-based, but this doesn’t mean they don’t pray to their deities or perform rituals or devotions.

The argument comes across as based on a rather shallow taunt — “my religion is better than yours because we do more ritual than you do.” It also misses the perhaps more subtle point — that a religion is a way of life, a living and breathing part of existence that isn’t experienced primarily through the study of the written word. Study of mythology and history can help us get a better understanding of our ancestors, and hopefully will shed light on ourselves. Eclectics acknowledge that things change, that the things written down in the history books are just the start of the story. The present and the future are just as important as the past. Perhaps the Eclectic complaint is that Reconstructionists are not focusing enough on the present, on their individual and current relationships with the Divine, in favor of focusing almost exclusively on what people did long ago.

It doesn’t really matter who is doing more ritual or more devotions as part of their religion. It doesn’t really matter if the religious practices are strictly individual and private, or public and communal. It does matter if you are living in the present or sacrificing the present for a mythical idealized past.

2. “Reconstructionism is too restrictive and doesn’t allow for personal expression.”
Sannion argues that Eclectic Neopagans are uncritical, that they accept everything without distinguishing good from bad. It is also pointed out that within specific Reconstructionist traditions (for example Greek paganism) there is a lot of room for creativity: Greek Reconstructionism includes Minoan, Myceneaean, Homeric, Classical, Hellenistic, and Roman periods spanning roughly from 1500 BCE through 400 CE. “And yet [Eclectic] Neopagans still want more freedom,” Sannion says.

Eclectic Neopagans mostly work under the idea that they use what works for them. It’s something that varies from group to group, and often from individual to individual. If something doesn’t work for an individual or group, they’ll drop it or ignore it. That does not mean that individuals or groups are not selective, that they do not hold some standards against which philosophies or practices are measured. Eclectic Neopagans, individually and as working groups, can be just as critical as any Reconstructionist. The standards might be different, but different does not mean one standard is necessarily better or worse than another.

Eclectic Neopagans as an entire group can be said to accept everything, because if you look you’ll surely find an Eclectic Neopagan who does believe whatever specific idea is brought forth. The same can be said of Reconstructionists as a whole — pick an idea, and you’re sure to find a Reconstructionist somewhere who believes that particular idea.

The selection of a specific culture and period in history as the basis for a religion is itself artifical and forced. For example, the Celtic peoples were varied and far from homogenous, yet Reconstructionists will just as happily blend different clan or regional deities, myths, and practices. Ancient Greece, as another example, was a land made up of very independent city-states, each with its own set of deities and religious practices. Rome, on the other hand, did its best to institute a “state religion” or collection of religions, and to do this it consciously absorbed and adopted various tribal religions from Italy, Greece, Egypt, and elsewhere. The idea of a “pure culture,” “pure religion,” or “pure ethnic group” is very artificial and arbitrary. Cultures adopt ideas and mythology from each other all the time. To pretend that a religion or culture is “pure” is rather naive.

Many Eclectic Neopagans (although not all, of course) also work under the philosophy that “all gods are one God, all goddesses are one Goddess,” and often also believe that God and Goddess are merely two gender aspects of a single, all-pervasive Divine that is beyond human understanding as a whole. They believe that we approach and interact with the Divine through distinct “aspects” that appear to human perception as independent individuals. To expect an Eclectic Neopagan who believes “all gods are one God” to limit themselves to an arbitrary group of deities (whether selected by geographic region, historical period, or whatever criteria) is an artificial and unnecessary limitation. Eclectics allow themselves the right to decide how to approach the Divine, which names they feel most comfortable using when speaking with Them, and usually assume the same right to others whether they are Eclectic or not.

Sannion presented an analogy of two musicians to reinforce the idea that limiting study to one cultural and historical period is best. Of course, there are other analogies that can be presented to argue to opposite.

Imagine that there are two chefs. One chef limits herself to just twelve ingredients, selected because they were native to one geographic area and period in history. She also combines and prepares those ingredients only in ways that are historically supported for the time period and location selected. She becomes highly proficient and is satisfied with her achievements in the kitchen. Perhaps she becomes famous for a particular “speciality” dish.

The second chef, however, does not limit herself to a specific set of ingredients, methods of combining, or methods of preparing those ingredients. She feels free to explore other cultures, try new dishes, and incorporate what she likes best into her own familiar menu. Because she is able to explore and test, she invents some new dishes and methods of preparing ingredients that become new delicacies. Those experiments that didn’t work out are discarded in favor of those that succeeded. She learns from her mistakes and sees exposure to new ingredients and methods as a starting place, not the final destination in her culinary life.

Reconstructionists probably do see themselves in the analogy of the two musicians — they are the ones who apply themselves to learning one instrument, immerse themselves in the established understanding of that instrument, and strive to master it. Eclectics, however, probably see themselves in the analogy of the two chefs — they are the ones who allow themselves the freedom to explore, borrow, and invent, and strive to contribute something vibrant and new.

Is one right and the other wrong? Or are they just different approaches for different kinds of people?

3. “Reconstructionists are mean.”
Sannion argues that Neopagans who are not part of Reconstructionist traditions are not critical. “And they [non-Reconstructionist Neopagans] tend to believe that everything is subjective and just a matter of opinion.”

Religion is a subjective thing — it’s far from objective in any sense. Reconstructionist traditions are working from historical opinions that are based on interpretations of archaeological and textual evidence. Religion, like history, is always open to interpretation. New evidence is always being discovered, new circumstances arise which force us to re-evaluate and reconsider.

We humans can rarely agree about absolute determinations of “what really happened” in current events, so what makes us think we can do so for past history where we are often working from fragmented evidence?

There does appear to be a larger emphasis on scholarly standards within the Reconstructionist traditions than in the Eclectic community at large. This does not mean, however, that there are no Eclectic scholars, and that statements made by Eclectics are never critically examined. Religions that are more popular will invariably have more “fluffy” followers. There is a growing push within the Eclectic community as well towards critical scholarship such as the growing attention given to Ronald Hutton’s work, among others. To label a whole group “uncritical” while ignoring the increasingly more prominent critical elements within that group seems premature.

4. “Reconstructionists are too focused on the past.”
Sannion argues that Reconstructionists are not Luddites. They base their traditions on the best from their chosen cultural group and time period, ignoring elements such as slavery and animal or human sacrifice which are incompatible with modern values.

This is one of the strongest arguments for Eclecticism, as it acknowledges that it is impractical and likely impossible to recreate exactly what the ancients did. The difference is that Reconstructionists have chosen to limit their inspiration upon an arbitrary cultural group and time period (which may or may not be accurate in its modern assumptions of homogeneity of that cultural group and time period). This is the gist of this particular argument against Reconstructionism — that the limitation to one group at one time period for the basis of a modern tradition is arbitrary. One group’s or individual’s choice in no way invalidates the choices of others to limit themselves or not in similar fashion.

If Reconstructionists admit, as Sannion does, “…we aren’t pretending to be ancient people… [w]e are moderns, and gladly accept the positive things about modern culture” then why do they condemn Eclectic Neopagans because they aren’t pretending to be ancient people either? If an Eclectic Neopagan isn’t claiming to be carrying on an unchanged tradition from a specific cultural group at a specific time period, then why should a Reconstructionist be concerned? Many Neopagans do not feel drawn to Christianity, Judaism, or Islam specifically because they feel there is no such thing as a “One True Way” for all people. Why should Reconstructionists object when other Neopagans choose to follow their religions with different cultural or historical sources of inspiration?

5. “Reconstructionists are just making it up.”
This argument is the weakest. Sannion attributes this complaint against Reconstructionists to the “fluffiest” of non-Reconstructionist Neopagans — those who claim to carry on a tradition when the historical evidence does not back them up. It becomes an attack on the poor scholarship of the “fluffy” non-Reconstructionist instead of an argument addressing the charge that Reconstructionists aren’t really following an undisturbed ancient tradition, either.

Sannion admitted that Reconstructionists are in fact eclectic in their careful selection of what to include and what to exclude as part of their traditions. They include modern ideas and values, where often the original culture and time period used as the basis for the tradition would have differed. Even the original cultures and historical periods selected are not “pure,” as ancient cultures borrowed, adopted, and changed myth and philosophy from their neighbors the same way modern people do. Some cultures, like the Roman empire, were quite openly eclectic. It is puzzling that today’s Neopagans, especially ones who pride themselves on their thorough scholarship such as Reconstructionists, should try and insist eclecticism should be sneered at. If the ancients did it, and the ways of the ancients are clearly good enough for the Reconstructionists to emulate, then eclecticism should certainly be acceptable for all Neopagans.

The entire argument appears to really be about scholarship within the Neopagan community — what constitutes credibility, and how credible are we to outsiders. There is certainly a problem with what has been termed “fluffy” behavior, where practitioners exhibit little or no attempt to critically examine claims. This is not solely found within the Eclectic Neopagan community despite what some Reconstructionists would claim. We should be encouraging critical thought regardless of the tradition (or lack of one) among all Neopagans. This means that Reconstructionists as well must critically examine their own assumptions and challenge their own beliefs that Eclecticism is suspect.

by Ben Gruagach
http://www.WitchGrotto.com
This article may be reproduced for non–commercial purposes, providing that this original copyright notice stays in place at all times.

Cyber Cauldron Shop Courtney Davis Celtuc Jewellery
The Shamrock for Good Luck £7.99 More Info	St. David and the Dove for Tranquility £7.99 More Info	St. Brigid’s Cross for Protection £7.99 More Info	Pentney Cross £7.99 More Info	La Tene Disc for Safety £7.99 More Info
Knotwork Diamond for Wealth £7.99 More Info	Kells Serpent Beast for Spirituality £7.99 More Info	Gotland Serpent for Knowledge £7.99 More Info	Doves of Peace £7.99 More Info	Cross of St. Manchan for Intuition and Healing £7.99 More Info

Originally posted 2011-04-04 16:39:43. Republished by Blog Post Promoter

Whenever ye have need of anything,

once in the month and better it be when the moon is full,

then shall ye assemble in some secret place,

and adore the spirit of me,

who am Queen of all witches.

There shall ye assemble,

ye who are fain to learn all sorcery,

yet have not won its deepest secrets;

to these will I teach all things that are as yet unknown.

And ye shall be free from slavery;

and as a sign that ye be truly free,

you shall be naked in your rites;

and ye shall dance, sing, feast, make music and love,

all in my praise.

For mine is the ecstasy of the spirit,

and mine also is joy on earth;

for my law is love unto all beings.

Keep pure your highest ideals;

strive ever towards them,

let nothing stop you or turn you aside.

For mine is the secret door which

opens upon the Land of Youth,

and mine is the cup of the wine of life,

and the Cauldron of Cerridwen,

which is the Holy Vessel of Immortality.

I am the gracious Goddess,

who gives the gift of joy unto the heart of man.

Upon earth,

I give the knowledge of the spirit eternal;

and beyond death,

I give peace, and freedom,

and reunion with those who have gone before.

Nor do I demand sacrifice;

for behold, I am the Mother of all living,

and my love is poured out upon the Earth.

I am the beauty of the green earth,

and the white moon among the stars,

and the mystery of the waters,

and the desire of the heart of man.

Call unto thy soul, arise, and come unto me.

For I am the soul of Nature,

who gives life to the Universe.

From me all things proceed,

and unto me all things must return;

and before my face, beloved of gods and of men,

let thine innermost divine self be enfolded,

in the rapture of the infinite.

Let my worship be within the heart that rejoicest,

for behold, all acts of love and pleasure are my rituals.

Therefore, let there be beauty and strength,

power and compassion, honor and humility,

mirth and reverence within you.

And thou who thinketh to seek for me,

know thy seeking and yearning shall avail thee not,

unless thou knoweth the mystery;

that if that which thou seekest thou findest not within thee,

thou wilt never find it without thee.

For behold, I have been with thee from the beginning;

and I am that which is attained at the end of desire.

Written by Doreen Valiente

Originally posted 2010-06-25 16:12:05. Republished by Blog Post Promoter

Wicca as a religion is a duotheistic theological system, which has a goddess / the lady in triple aspect and a horned god / lord.
The name the horned god / lord comes from a pan-european witchcraft based cult and was brought to life in 1921 by Marharet Murray. There is no real evidence that the Horned god / lord has any true historical evidence of being a deity it his own right but is consider to be the god / lord of nature and the opposite and equal of the goddess / the lady.
We all understand that Wicca is a modern pagan path created by Gerald Gardner, Doreen Valiente and Robert Cochrane, in attempts to reclaim the traditions of the pagans of old and to reclaimed the traditions of witchcraft.
Wiccan’s understand that the god / lord forms are more that the divine, but agree that their archetypal forms are imagery use to understand the divine. The Horned god / lord is the personification of the life force energy in animals and the wild” and is associated with the wilderness, virility and the hunt and the carrier of the dead to the underworld.
Has Wicca has developed and grown in to different paths some paths have placed more empathise on the goddess / the lady leaving the god / lord as a less involved deity.
In Wicca the wheel of the year is divided into 8 sections marking the relationship of the god / lord and goddess / the lady.
In Wicca the god / lord seems harder to contact than the goddess / the lady and the Horn god / lord is portrayed as an intermediately between humans and Dryghtyn (Which is a impersonal diety similar to theTao of Taoism). And has many different name depending on which neo pagan path your following.
The horned god / lord has been studied by many pychologists as the Archityple of the male pyche. And since wicca knows where it stands in the terms of its limitation and in the terms of the the Horn god / lord things are a bit wolley, when it come to the understanding of the horned god / lord, and since I am wiccan trained even I can see that this article can be taken the wrong way.
My explaination for this is that at the time Gerald Gardner wanted to disempower the “god / lord” as the almighty , the one true god / lord and wanted to reclaim the feminine aspect of the divine in attempt to restore the balance as any true pagan does, for me Wicca and witchcraft are a part of life a universal balance based on the hermitic laws.
One of the first and mojor of shots of wicca is alexandrian wicca founded by Alex sanders The roll of the horned god / lord has changed from being the wild male aspect to a consult to the goddess / the lady.So when we take a closer look at the horned god / lord you can see that he is made up from influences from literature, historical gods and occult symbology. This Construct of the god / lord form is meant to contain the best and worst aspects of a man from his most gentle to most violent.To me the horned god / lord is the primal force that all the gods are created from or should I say the archetypal male god / lord forms, which all gods are created from. Since Gardner created or recreated Wicca since his understanding of female nature was limited he felt the need to explain more about the triple goddess / the lady than then the god / lord, many Wiccan paths /covens grow and off shoot as the off-shoots start new groups they take with them previous knowledge and new understanding that they have gained and I doubt that any group still follows the Gardner original Book of shadows to the letter if they do then they are not doing what wiccan’s buying drugs online should be doing they are not growing and learning.
Most images of the horned god / lord are related to Pan or Cernunnos both wild and loving gods.
The masculine energy That Gardner portrayed is an untameable spirit filled with sexual desire but also a father. Since I am not a psychologist and their have been a lot of studies by Jungian psychologist on the Horned god / lord I can only give my view of what the horned god / lord means to me as a Wiccan and a Witch the Horned god / lord referred to as the Lord is all male gods with out an aspect applied to them. Since now my path is not predominantly Wiccan, But Wiccan based during Sabbats I would call on the Horned god / lord (a god / lord with no name) as the god / lord-form but for spell working etc I would choose a god / lord whose archetypal form meets my requirements for the spell(etc for example spell work for understanding I would use mercury (from my lip to the god / lord ears and vice versa)).
To be a true Wiccan you have to understand that for each of us the god / lord will show a face and you have to name it and find your path but if you work in a group you will need a archetype god / lord and goddess / the lady form visualise on for successful magicks if you have confusion over god / lord and goddess / the lady for you need to study a little Jung as this will add insight to your understanding, but simple analogy a pack of cards contains many images and if you turn on card and see an image that image is part of a pack of cards alone it has no value apart form its face value the horned god / lord is the pack the card is the male deity of your choice.

Originally posted 2010-10-16 23:34:44. Republished by Blog Post Promoter