Wicca 101 and Beyond

Elemental Images

2010-07-20T10:54:00.001-05:00

Here is the Elemental images picspam. Full sized images available here.

Air

Transition from Air to Fire:
(ignore the fact that is says "Lies")

Fire

Transition from Fire to Water:

Water

Transition from Water to Earth:

Earth

Transition from Earth back to Air:

Spirit

Masks of the God

2010-07-12T10:53:00.000-05:00

The second in my picspam-type entries, this time focusing on the God. Enjoy!

Guises of the Goddess

2010-07-04T11:12:00.003-05:00

This is a simple picspam-type entry, but I hope it can still move people and be thought-provoking. I'll be posting more of these types of entries in the coming weeks, through the end of July.

But before I begin, to the other US citizens I have following me...

Elements

2010-06-25T04:52:00.000-05:00

I did some thinking and restructuring, and added this lesson to my Wicca 101 series. Enjoy.

Elemental Powers

Wiccans call upon the powers of the Elements in ritual and other Magickal work. Across the board, the four classical Western Elements are included, being Earth, Air, Fire, and Water. Some of the time, a fifth is included, the Element of Spirit, sometimes also called Akasha or the Ether. Each Element has many common associations, although some may differ between individual, Coven, and Tradition.

There are other associations as well, but these are the more basic ones.

In ritual, the Elements are each called in turn to watch over and lend strength to the workings that will be performed (it should be noted that the most common places to begin calling the Elements are North and East, and there are compelling reasons for both). Often physical representations of the Elements are present on the altar or at the edges of the ritual space in the appropriate direction. It is also very important to dismiss or banish the Elements at the end of ritual; imagine the unchecked power of Fire hanging about!

The Elements as a group are sometimes called the Quarters, as the space between each is one quarter of the ritual space, or the Corners or Directions.

There is a bit more to discuss in relation to the Elements, but as that relates more directly to Tools, I am saving it for that section.

1 - This color association is my own, and I came to it thusly; It is said that Spirit is the combination and perfect balance and harmony of all the other Elements. If that is so, then what are all colors mixed together? Well, first we must decide if we’re talking about light, or pigment. If light, then the answer is white. If pigment, black. This is yet another duality, and as discussed before, Wicca is non-dualistic. So, if we combine black and white, the result is grey, or perhaps silver. This makes more sense to me than purple, which is red and blue, and while can be send to be a blend of male and female energies, to me then excludes the other colors in the spectrum.

Joyous Midsummer

2010-06-21T11:00:00.003-05:00

Then came the jolly Sommer, being dress’d
In a thin silken cassock coloured greene,
That was unlined all, to be more light;
And on his head a garland well beseene.
--Edmund Spenser, "Faerie Queene"

But yonder comes the powerful king of day,
Rejoicing in the east. The lessening cloud,
The kindling azure, and the mountain’s brow,
Illumed with fluid gold, his near approach
Betoken glad.
--James Thomson, "The Seasons: Summer"

And, for the Other side...

This image inspired by "The Death of Llew" by Mike Nichols.

Quotes

2010-06-18T12:17:00.000-05:00

Just a few quotes for today, as I haven't updated this blog in a while... :/

"We dance around the ring and suppose, but the secret sits in the middle and knows." --Robert Frost, poet

"Without Evil there can be no Good, so it must be Good to be Evil sometimes." --Satan in "South Park: Bigger, Longer, & Uncut"

"God answers every prayer. But sometimes the answer is, 'No'." --priest from an episode of "Law & Order"

"Not all who wander are lost." --J. R. R. Tolkien

"Follow your Bliss." --Joseph Campbell

"The problem with Yahweh is that He thinks He's God." --op. cit.

"There are two kinds of knowledge; Symbolic Knowledge and Intimate Knowledge. Science deals with the former, arts deal with the latter. The primary focus of the religious pursuit is the latter. To confuse the boundary by using physics to analyze spiritual experiences is to largely miss the point." --user "felisarcanum" on LiveJournal

"The injection of religion has a coma-like effect"
--from "Wreath of Barbs," :wupmscut:

"Witchcraft is, and was, not... for everyone. Unless you have an attraction to the occult, a sense of wonder, a feeling that you can slip for a few minutes out of the world into the world of faery, it is of no use to you." --Gerald Gardner

All the following quotes are from the LunaBar tool available from Infra-Azure Labs.

But sun and moon, those watchmen of the world,
With their own lanterns traversing around
The mighty, the revolving vault, have taught
Unto mankind that seasons of the years
Return again.
--Lucretius, De rerum natura (On the Nature of Things).

Let not my Heart-soul be driven away from me;
and grant me a sight of the Disk of the Sun
and the beholding of the Moon for ever and ever.
--Egyptian Book of the Dead.

The sacred Queen of Night,
Who pours a lovely, gentle light,
Wide o’er the dark, by wanderers blest,
Conducting them to peace and rest.
--Thomson, "Ode to Seraphina."

For ages the army of spirits, once so near,
has been receding farther and farther from us,
banished by the magic wand of science from hearth and home,
from ruined cell and ivied tower,
from haunted glade and lonely mere,
from the riven murky cloud that belches forth the lightning,
and from those fairer clouds that pillow the silvery moon...
--Frazier, "The Golden Bough."

"...And hail their queen, fair regent of the night." --Erasmus Darwin, "Botanic Garden (pt. I, canto II, l. 90)."

Full summer moon, floating in the warm evening air
Just above eye level, unseen by me
With my hurrying, worrying, encircled in frantic anxiety
My endless loop of wasted time.
Her energy pulls my focus and spirit upward
To see her miracle self watching me
Relaxing me, like a gentle reminder to sit up straight:
Moon’s yin to gravity’s yang.
--"Look Up," Karen Ley Smith.

How like a queen comes forth the lonely Moon
From the slow opening curtains of the clouds ;
Walking in beauty to her midnight throne !
--George Croly, "Diana."

Queen and Huntress, chaste and fair,
Now the sun is laid to sleep,
Seated in thy silver chair
State in wonted manner keep
Hesperus entreats thy light,
Goddess excellently bright.

Earth, let not thy envious shade
Dare itself to interpose;
Cynthia’s shining orb was made
Heaven to clear when day did close:
Bless us then with wished sight,
Goddess excellently bright.

Lay thy bow of pearl apart
And thy crystal-shining quiver;
Give unto the flying hart
Space to breathe how short soever;
Thou that mak’st a day of night,
Goddess excellently bright!
--Ben Jonson, "Hymn to Diana."

Hail Queen, great Moon,
white-armed Divinity,
Fair-haired and favourable!
--Homeric Hymns, "Hymn to the Moon", trans. by Percy Bysshe Shelley.

Ye stars and moon, that, when the sun retires,
Support his empire with succeeding fires;
And thou, great Hecate, friend to my design;
Songs, mutt’ring spells, your magick forces join;
And thou, O Earth, the magazine that yields
The midnight sorcerer drugs; skies, mountains, fields;
--Ovid, "Metamorphoses," Dryden's translation.

Fair goddess of the rainbow !
Of the stars and of the moon !
The queen all-powerful
Of hunters and the night,
We beg of thee thy aid
To give good fortune to us !
--Spell to Diana, in C.G. Leland, "Unpublished Legends of Virgil".

Hecate: the moon before she has risen and after she has set.
Astarte: the crescent moon, “the moon with crescent horns.”
Diana or Cynthia: the moon in the open vault of heaven,
who “hunts the clouds.”
--Brewer, "Dictionary of Phrase & Fable".

Lovely Goddess of the bow!
Lovely Goddess of the arrows!
Of all hounds and of all hunting
Thou who wakest in starry heaven
When the sun is sunk in slumber
Thou with moon upon they forehead...
--"To Diana," collected in Leland, "Aradia."

Selene or Luna: the moon personified, properly the full moon,
who loved the sleeping Endymion.
Endymion: moonlight on a bank, field, or garden.
Phoebe: the moon as the sister of the sun.
--Brewer, "Dictionary of Phrase & Fable".

...and on all sides beautiful maidens
stepped from the trees into the bright light of the moon.
These were the wood-nymphs, daughters of the earth-mother,
who came every night to hold their dances, in the forest.
--"The Violet Fairy Book" (1901).

To behold the wandering moon
Riding near her highest noon,
Like one that had been led astray
Through the heav’n’s wide pathless way;
--Milton, "Il Penseroso."

The fairies, from their nightly haunt,
In copse or dell, or round the trunk revered
Of Herne’s moon-silvered oak, shall chase away
Each fog, each blight, and dedicate to peace
Thy classic shade.
--Quoted in The Folk-Lore of Plants.

The aspiring Mountains and the winding Streams,
Empress of Night! are gladdened by thy beams;
A look of thine the wilderness pervades,
And penetrates the forest’s inmost shades;
--William Wordsworth, "To The Moon."

In moons and tides and weather wise,
He read the clouds as prophecies,
And foul or fair could well divine,
By many an occult hint and sign.
--Whittier, Snowbound.

Dian’s Worshippers: Midnight revellers; so called
because they return home by moonlight. Dian means the moon.
--Brewer's "Dictionary of Phrase and Fable."

The hour is nigh; the waning Queen
Walks forth to rule the later night;
Crown’d with the sparkle of a Star,
And throned on orb of ashen light.
--Sir Richard F. Burton, "Kasidah."

Bright wanderer, fair coquette of Heaven,
To whom alone it has been given
To change and be adored for ever.
--Percy Bysshe Shelley, "Fragment: To the Moon"."

Let us be Diana’s foresters,
Gentlemen of the shade, minions of the moon;
And let men say we be men of good government, being governed,
as the sea is, by our noble and chaste mistress the moon...
--Shakespeare, "King Henry IV," I, ii.

The year is divided into four seasons;
The first season is of a frigid complexion, and this is “Winter”;
The second is of the complexion of Air, and this is “Spring”;
Then follows the third, which is “Summer”, and is of the complexion of Fire;
Lastly, there is the fourth, wherein fruits are matured, which is “Autumn”.
--The Turba Philosophorum, ca. 12 century.

Then came the jolly Sommer, being dress’d
In a thin silken cassock coloured greene,
That was unlined all, to be more light;
And on his head a garland well beseene.
--Edmund Spenser, "Faerie Queene."

Come, Sons of Summer, by whose toile,
We are the Lords of Wine and Oile :
By whose tough labors, and rough hands,
We rip up first, then reap our lands.
Crown’d with the eares of corne, now come,
And, to the Pipe, sing Harvest Home.
--Robert Herrick.

But yonder comes the powerful king of day,
Rejoicing in the east. The lessening cloud,
The kindling azure, and the mountain’s brow,
Illumed with fluid gold, his near approach
Betoken glad.
--Thomson.

Found Article: The Question of Oaths

2010-06-01T17:52:00.000-05:00

An article found on LiveJournal, written by Jenett.

The question of oaths

Tomorrow night, I’m having a pre-Dedication conversation with my current student.

One way I think about the oaths in my tradition is that it gives us a really good point to stop and talk about a number of community interactions clearly and directly, without making assumptions about how other people view the issues of personal privacy, sharing experiences, or giving people space to have their own experience of an event. Over time, I’ve come to the decision that there are some basic principles behind the oaths that I agree with – and then some practical things I also keep in mind.

Basic principles:

The oath is a communal agreement with everyone in the tradition about what we do and don’t share.

It covers not only people currently in the tradition, but people who’ve been part of the tradition in the past, and those who make that commitment in the future. Not everyone sees the world in the same way. People from different backgrounds often have very different ideas about what it’s okay to share, and with whom. As our cultures mix and mingle, however, we have to have some way to be clear about our particular communities practices are, and why they’re there. The oaths give us that tool.

If our agreement changed over time, we’d be constantly having to renegotiate around those changes. That’s tedious and time-consuming, even if it were practical (and it often isn’t, as people move out of contact for many and varied reasons.) Thus, we have a persistent oath, and people can choose to take it or not take it.

The oath reminds me that there’s a difference between sharing my own stuff, and other people’s stuff.

I’m working in a tradition that was built by many people. I don’t have exclusive rights to determine how that’s shared. It is larger than me, larger than my own preferences, larger than my own inclinations. Again, I get to decide if I buy into the general agreement (and make the oath) or don’t. Obviously, in my case, I did.

Besides that, there’s the question of personal experiences. I should not generally be sharing someone else’s experiences for them. For one thing, it’s rather rude, and for another, I might well get it wrong, since I do not live inside their heads. (There are a very few exceptions in teaching circumstances I’ll get to in a minute.)

The oath reminds me to let other people have their own experiences.

Our initiation rituals and a couple of other rituals in our ritual cycle gather weight and ability to change the participant because the participant does not entirely know what to expect. That’s a powerful tool, used well. And while, like all powerful tools, it can be abused, I firmly believe it’s possible to handle it in an ethical and caring manner without spoiling the experience for others (just like a good reviewer can talk about a play or novel without spoiling the plot). More on that below.

(I should note: it’s not that I believe that most of the stuff in these rituals isn’t available in other forms: most of it, except for the very specific trad stuff, is. But I believe that context informs our experiences, and that my Craft is based around emotional response, not just intellectual understanding, so how we get to through that experience is as much or even more important than what we learn from it in a pure knowledge sense.)

My oaths do allow me to share my personal experiences (even of otherwise oathbound rituals), but only if I do so in ways that don’t touch on the oathbound bits. So, for example, I might say “Part of my initation made me think about those things in my life that really aren’t serving me: one of the things that came up was whether I need to do things for people in order to have them like me.” This happens to be a totally true statement, and it’s one I continue to think about (7+ years later). And I have, indeed, talked about it at length in various contexts with that beginning. But saying this is also not revealing any oathbound material about how I got to that realisation. Likewise, I can say “Someone in ritual had an experience that made me start thinking about my relationship with X, and ….” without sharing what they said.

The oath reminds me that not everyone is interested.

Big shiny new things to us are not of automatically interest to the rest of the world. One thing I found during parts of my training was that the oath helped remind me that not everyone is a good audience for the details and specifics. If they wanted to learn my tradition in detail, they could do that. If they weren’t choosing to, we could find something else to talk about. If I really wanted to talk very precise specifics, I went off and found someone in the tradition I could talk to.

The oath creates space to work through things.

Much of work we do in initiatory practice is anything but easy. A lot of it asks us to take a good hard look at ourselves, to shape ourselves, our skills, our identities into something that becomes of greater service to the tradition, to the groups we work in, to the Gods (and we hope, to ourselves as well!)

Having something be oathbound can help create space that encourages us to build skills that will serve us well: sitting with a difficult experience for a while or working through something ourselves rather than running to get someone else’s advice or falling into gossiping and venting that don’t lead to productive change. (I can be a champion venter given the chance, but I’d rather have that energy go somewhere useful in the long run.)

Part of the oath commitment for elders is often being available to people who need to talk (within reason, and with respect to their other commitments): this is what helps prevent abuse in this area. I’ve done taken advantage of it in my time, and these days, I try to pay it forward by being there for others in the tradition (not just my group) who need an ear without stepping on the leadership of that other group.

The oath creates known boundaries within which self-transformation can occur.

In many ways, the oath is like a ritual circle: it creates a controlled space with known limits, and allows the people within that space to make different choices within it than they might outside it that will then echo into other parts of their lives. Sometimes this has to do with trying on different skills or talents. Sometimes it has to do with practical security: whether one is out as Pagan (or witchy, or whatever) or not at work, with extended family, or in other settings.

And within a group context (with people at different degree levels) it’s a reminder to give people space to grow at their own speed.

People need time to think through, process, and make things their own. Sometimes, if you tell them something they’re not ready to take in, they won’t even hear it or remember hearing it (or reading it, or whatever.) But that’s not always true: sometimes sharing a particular piece of information shifts the ground underneath their feet, and changes all of their subsequent experiences with that experience or piece of information.

One of the greatest gifts I can give students in the tradition, or those below me in degree, is to let them have their own experience, without biasing them about mine. (I can, and do talk about mine, of course, but I’m very careful about how and in what context.) The other part of this is that until they’ve made the commitments to leadership, they should get to spend as much of their time gleefully unaware of those bits of occasional drama and complication as they can. They can’t do that if I keep dragging it into their world. There’s time enough for their participating if/when they make those same commitments to leadership and support of the group and tradition. (Except for the most major cases, of course, that truly do need input from everyone.)

Why an oath?

Why not a working agreement, or a set of guidelines, or something that doesn’t have the weight and power of an oath before the Gods? Certainly, many groups out there have guidelines about privacy, confidentiality, and common practice that don’t take on the complexity and binding of an oath.

I think, however, in this case, an oath is totally appropriate.

First, because it is about things core to people’s identities and well-being. What we do touches on all of people’s lives, potentially – work, identity, family, commitments, priorities, not because we force those changes, but because people grow towards some of them through their work in the tradition. That’s Big Important Stuff, and we should treat it that way.

The second is that the oath goes multiple ways. When someone Dedicates, or Initiates in my tradition, there are commitments they make (to the group, to the Gods.) But there are also commitments others make to them. When I take on a student, and take part in their Dedication oath, I’m making certain fairly significant ties to them, for the duration of their Dedication. Should they initiate, some of those change and pass, and become different, but still deeply meaningful.

And third, that some of what we do has the potential to do real damage if we get it wrong. Honestly, this is like a lot of life – getting in a car can go horribly wrong, getting in a relationship can lead to tremendous pain, all sorts of other complex choices we make can go wrong. But because of the very personal nature of initiatory growth and training, I think we’ve got extra incentives to make sure that we take every possible precaution that still allows for the desired change without causing any unncessary damage. Making sure that everyone is taking that as seriously as possible therefore strikes me as a good idea.

What I do:

My tradition requires formal oaths at four points: Dedication, First Degree, Second Degree, and Third Degree. Dedication is involved by training leading to the First Degree. People may stop at any point along the way, though some stopping points are generally more stable than others. We require at least a year of working regularly with the group prior to First Degree initiation, as well as demonstrating a general level of skill and knowledge. (Second and Third are a bit more open-ended in some ways, but also have their own requirements.)

The group I trained with (the founding group in the tradition) does a serious focused class before the First Degree initiation (and before anyone can actually request to be considered for initiation) which basically says “Here’s why we’re an initiatory tradition. Here’s different ways initiatory traditions can work. Here’s a whole bunch of stuff that turns up in various initiatory experiences. We’re not telling you which of these we do, but if you have any specific concerns, now would be the time to tell us if you’re considering initiating.”

I like this approach a lot, because it gives people information that they might not otherwise have (particularly around practical concerns) without spoiling the experience for them. It’s the functional equivalent of saying “This stage performance involves strobe lights and smoke machines”, so that people who can’t deal with that can avoid that show, without spoiling the plot.

I therefore plan to start (tomorrow!) with doing something similar, but with less detail, prior to Dedication, talking about what the expectations are, what the potential challenges are, what things they might want to know (so that if any of them are absolute no-go choices, we don’t mutually waste each other’s time.) I’m not expecting, in this case, that any of this will be a problem with my current student, but it’s nice to start as one means to continue with others.

Found Article: The Sacred Phallus

2010-05-29T01:56:00.002-05:00

I'm a member of a Pagan Yahoo! list, and this was recently posted by the author. I am reproducing it here with his permission. Enjoy.

THE SACRED PHALLUS . . .A BEGINNING.

I offer these musings as a beginning, hopefully they will be discussed and enlarged upon by others in the days to come. My thoughts were guided to this subject by some curious coincidences in regard to this subject in letters from two friends on the difficulty of creating a truly meaningful men's mysteries ceremony and the skittishness of men when it came to discussing their sexuality during those men's mysteries. Then I was sent a particularly beautiful drawing of the Horned God image! My friends' perceptions and my observing of the Horned God image led to the thoughts I present for you consideration.

If men are leery about discussing their feelings about their sexuality and sex in general, that hides in turn the more delicate subject of their feelings about the phallus. These feelings are part of the core of our concepts of manhood. The phallus in particular divides the boy from the man.

It is not by accident that the first rite of passage into manhood, the first initiation, would come at the beginning of puberty. With it came new rules, new responsibilities and new privileges. Nor is it accidental that earliest images of the Horned God show him with a large erect phallus. His strength and potency were every bit as important as was the fertility of the Goddess. The phallus was a sacred symbol of the God, and sacred to manhood as well!

For ancient man, virility was a matter of survival, not merely ego and pride. Lack of animals to hunt or lack of descendants meant the end of existence, hence death. Having descendants formed the basis of family, clan, and tribe, still later of kingdom, nation and empire. The number of descendants gave one power within the tribe, as the size of tribe might give it power over small tribes. The number determined how much could be gathered, hunted, and raised, thereby creating the basis of wealth and prosperity. It also determined how much safety and comfort one enjoyed if one lived to old age. Having descendants gave one a form of immortality through kin and remembrance.

So the phallus, hence virility, became one measure of one's importance as a man. Regardless of how far we men think we have advanced beyond ancient man, the unmentioned phallus remains a core part of each man's feelings of pride, strength and pleasure.

But if the phallus is a powerful symbol of the God and manhood, there is its uncomfortable aspect as well for man. Its power is a wild power that can strip a man of his wisdom and intelligence, lay waste to his defenses and control, drain him of strength and energy and leave him vulnerable to hurt and pain. Any inability in making use of it is perceived as a weakness that can put his very manhood in question and leave him fearful of his failure and being found out.

It was this fear that was accented when priests of some of the patriarchal religions choose to emasculate the God and make the phallus and sex sinful. Suddenly the pleasure became shameful, something to be kept repressed and controlled. Every passion, any spontaneous emotion or action became evil and dangerous. The one that raised love and lust became a trap to resist, control and repress. Anything wild and free had to be repressed or destroyed, including women and nature. Everything had to be changed, or put into order by man, or made into a product before it could be deemed useful or valuable.

The basic purpose of male mysteries is to initiate and empower men. The rules of life and magic are much the same, both have tests and lessons to be learned. If men can face that which they fear and are embarrassed by then they can be empowered, gaining strength and pride. Rather than face each new stage of manhood isolated and alone, each man could initiate and advise younger men into the stage he is leaving. All men are a mixture of bravery and cowardness, strength and weakness, wisdom and foolishness. Learning this from each other, we can get a more realistic view of manhood and its endless variety. Thus we could establish our brotherhood and become each other's bedrock and support. Then manhood could become less stressful and more enjoyable. The phallus would become just one of the many core issues we men could explore. This is just a beginning.

Near the Summer
Solstice 1996
Christopher Blackwell

Phil the Fill-in Philosopher

2010-05-21T15:12:00.002-05:00

I downloaded an app on my Pixi called Phil the Fill-in Philosopher. it's kinda like mad-libs in that it asks you for words, but you can opt to skip that and it generates the words, then puts them into nuggets of wisdom. Some of them end up nonsensical or humorous, but a few so far have been worth repeating and pondering...

"You know it will be a good day when a butterfly sits on the moon."

"Love flows warmly around you."

"If you decide to endure, you can do it."

And my personal favorite:

"To further develop your self-awareness, surround yourself with metaphorical people."

Beliefs Survey

2010-05-09T00:48:00.002-05:00

Shamelessles taken from CricketSong at Lunar Wisdom.

Basics

Do you have a magickal name, If so what does it mean?
Yes, although it is "new" and I haven't used it in ritual yet. It is Satya, and is Sanskrit and means, essentially, "truth or correctness." It is also a variation on Satia (pronounced as in inSATIAble), a Goddess related to others such as Abundia, Herodias, Diana, and Nichneven.

How did you find Wicca/Paganism?
Raised with it by my parents since about the age of five. Began serious involvement at about 16.

How long have you been practicing?
If you go by my "introduction" to it, about 23 years. From my serious interest, 12.

Solitary or group practitioner?
Right now, essentially solitary (sometimes joined by mu husband), but I greatly prefer group practice.

What is your path?
Trad-leaning/-seeking Outer Court style Hereditary Wiccan Witchcraft. Or just say Wicca, it's easier :P

Are you out of the broom closet?
Mostly. At work, not so much, but I have had conversations with one co-worker in which I've admitted that I don't consider myself a Christian (a HUGE understatement there! lol).

Who is your patron God?
Lugh may be emerging as such.

Who is your patron Goddess?
I have two, An Mhor Rioghain and Blodeuwedd.

What Goddesses do you worship?
I honor An Mhor Rioghain and Blodeuwedd, call Freyja in rituals with my husband, and call only aspects (as opposed to a specific name and face) in rituals I perform alone.

Do you fear dark aspects in Gods/Goddess, or rather respect them?
No, i honor them in their time.

Do you worship the Christian God?
Not by the name the Christians use.

Do you ever worship animals?
I honor them.

Or plants?
I repsect them.

Nature
Do you regularly commune with nature?
No, although I'm working on improving that.

Ever walked barefoot in the woods?
No. My feet are wussies.

Taken a camping trip just to talk to nature?
That wasn't the sole purpose, but it happened.

Describe the moment you felt closest to Mother Earth?
Seeing the vegetables that came out of my husband's garden last year.

What is your power animal?
My totem is Barn Owl, but I also feel affinities for lions, corvids, and scorpions.

Do you have a familiar?
Not presently.

Have you ever called upon the powers of an animal in ritual?
No.

Or a plant?
No.

Do you hug trees?
Upon occasion.

Give them gifts?
I like to pour out my libations from ritual under a tree if I can.

What is your favorite flower to work with?
N/A

What is your favorite tree to work with?
N/A

Wheel of the Year
What is your favorite Sabbat?
Samhain.

What is your least favorite Sabbat?
Imbolc, only because it's the one I'm struggling to understand right now.

Have you ever held a ritual on a Sabbat?
Yes.

Ever taken a day off work to celebrate a pagan holiday?
Yes.

Do you celebrate Yule on the 21 rather than the 25?
Yes, but we also celebrate Christmas with our non-Pagan family.

Have you ever felt the Veil thin on Samhain?
Yes.

Ever danced the Maypole?
Yes

Know what the Maypole symbolizes?
Yep!

Ever made love on Beltane?
YES!

Do you usually celebrate the pagan Sabbats?
I try to at least acknowledge them, if not more.

Divination
Do you use Tarot?
Not as much as I'd like - I can't read for myself and no one seems to want a reading ever.

Do you use runes?
I have.

Do you use a pendulum?
See above

Do you use dowsing rods?
Ditto.

Do you use astrology?
Somewhat.

Any other form of divination?
I have a home-made scrying mirror, and I want a black scrying ball.

Spells
What was the first spell you did?
The first I remember was running around my parents' initiators' property, singing to the Sun to come out. It was a cloudy day, threatening to rain, and we were supposed to have an outdoor ritual.

What was the latest?
I think it was probably some simple laying-on-of-hands type healing.

Ever done a love spell?
No.

A job spell?
No.

A healing spell?
Yes.

What was the most powerful spell you've ever performed?
I was the subject of a spell before some surgery several years ago. The energy raised there was incredible.

What deities do you usually call on?
For spells? Generally not Anyone in specific.

Cryptology
Do you believe in Vampires?
Part of me very much wants to.

Werewolves?
See above.

Shape-shifters?
Ditto.

Elves?
*shrug*

Faeries?
Yes.

Dragons?
Yes.

Nymphs?
Yes.

Sprites?
Yes.

Mermaids?
Why not.

Sirens?
Sure.

Satyrs?
Yes.

Ever "seen" any of the above?
I’ve seen Fae, yes.

Ever talked to any of the above?
I’ve asked the Fae to give back things they've taken, and to stop scaring me :P

Ever used any of the above in magick?
No.

Do you have one of them as a personal guardian?
No.

Random
Do you see a rabbit, a man or a woman in the moon?
Umm, I see the Moon?

Own a cat?
Yes.

When you mediate what does your happy place look like?
A meadow, can be day or night. During the day there's either a small hill in the center, or a huge oak tree. At night there's a large stone with a pool of water on top of it (going down into it as well) with a statue of the Goddess standing over it.

Do you work with Chakras?
No.

Do you believe in past lives?
Yes.

Do you believe in soul mates?
I believe that I have known and loved everyone I will ever meet in this life, in all my previous ones. However, it may have been in different capacities. Someone who is a casual acquaintance in this life may have been a lover or spouse in another, and my son could have been another family member, or simply a friend last time. Essentially, I believe all souls are re-absorbed into the Whole and then released in a slightly different way. So, pieces of the past will remain, and those pieces that were separated will again seek each other out.

Do you have a spirit guide?
Yes.

Is it always love and light?
No. Balance is key.

Paganesque Playlist

2010-05-07T11:02:00.002-05:00

I've embedded a playlist into my Paganesque entry with nearly all the songs on it! For those that are missing, I've left the links up. Go check it out!

Joyous Beltane

2010-05-01T07:12:00.000-05:00

The Maid waited anxiously in the Grove, knowing soon that Her Love would emerge from the trees. Although She knew exactly what was to happen this night, She was no less excited. To be reunited with the Lord She loves above all others after His death in the Fall, the cold lonely Winter, and the teasings of Spring, this first day of Summer was remarkable indeed.

When She at last heard the approaching footsteps, She dropped Her shift to the ground, Her pale skin radiant in the rising Moonlight. The Magick of the Full Moon sparked, sizzled, and cracked around Her as Her Love drew ever closer. Finally, after seemingly endless moments, a form silhouetted against the setting Sun at the edge of the trees.

Her breath caught as He stepped forward, His beauty far greater than She remembered (as seemingly happened every year). She took in His defined, lean muscles, the grace in His stride, the passion in His eyes. The ends of His dark tousled hair barely brushed His shoulders, His budding antlers peeking through the mass above His forehead. His desire for Her was obvious as He continued His advance, and the Maid let loose a peal of joyous, inviting laughter.

Seeing Her, the young buck of a God broke into a run, His hunger now barely contained. Her silken hair fell in delicate waves to the middle of Her back, a fawn-colored waterfall from the crown of Her head. Her eyes glowed at Him even from a distance, and the rapid rise and fall of Her bosom only excited Him all the more. Within moments He was in arms’ reach of the Maid, and His hands nearly itched with the anticipation of caressing the soft, supple curves of Her body. A flittering déjà vu flickered in His mind, a faint memory of another tryst not unlike this one. He shook it from His thoughts though as He stopped, leaving little more than a hair’s breadth between Him and His Love.

His panting breath was warm and bore the lush scent of the woods as it met the Maid’s face, His eyes flashing and His heart pounding from more than just the sprint. She remembered His face, of course, even though the last time She saw Him as Her Consort, He had been old and weathered. She knew that only His Divine Soul remembered Her, not His young conscious mind; He always lost His powers of recollection on His yearly sacred journey to the Underworld. She, however, is eternal, and so while Her age cycles as well, She never leaves as He does. The Dark of the Moon obscures Her face, and the Winter months take their toll, but She still remains. It didn’t matter though that the memory was gone from His mind, He still knew and understood His destiny, and tonight would be the first of many milestones as this Once and Future King traversed His path in this incarnation.

For a moment, both were still, each drinking in the naked form of the other. She drew Her breath, He licked His lips. She smiled, and He spoke;

“My Lady, will You come dance with Us?” His deep, gentle voice carried all the raw power and promise of fulfillment proven by years past, stretching back to the beginning of time. It shot sensuous lightning bolts through the Maid’s thighs, as this hallowed ritual exchange did each year.

“With joy, My Lord,” She answered, Her words chiming like silver bells, Her breath sweet and cool as honeyed wine. The God smiled, showing His white teeth, and grasped the Maid at Her waist, lifting Her and spinning about. He laughed full in His throat, a sound like the harmonious choir of the forest creatures. When He set Her on the ground again, She still smiled, and He held Her close to Him, His lust evident against Her bare hip.

Her eyes, bright with seduction, gazed up at Him through Her lashes, and She whispered, “My Lord, will You come love with Us?”

His blood boiling and His need spilling over, the God growled His answer, “With joy, My Lady.”

Before the final word left His lips, They had tumbled, limbs entangled, to the soft grass of the meadow.

Interconnecting the Sabbats

2010-04-28T10:21:00.000-05:00

Well then. Reader Request didn't really pan out. But it's not too late to ask me question or post topic suggestions!

One thing I've been doing in my personal practice is trying to understand and make meaningful the Sabbats, individually as well as a whole, exploring the interconnectedness. Here are a few of my insights so far:

Of the first two harvest festivals, Lammas is still holding onto the joy and revelry of Summer, while the Fall Equinox is beginning to recognize the diligence and hardship of Winter. This is a transitional time. I'm betting/thinking/hoping a certain realization will come to me in reference to Imbolc and Eostar.

And also, the Spring and Fall seasons each carry variations on a common theme:

Imbolc - fertility as ideas/creativity
Eostar - fertility as growth/momentum
Beltane - fertility as physical/sex/conception

Lammas - harvest as bounty/reward for hard work
Fall - harvest as consequences/emphasizing relationship between what is reaped from what was sown
Samhain - harvest as death/endings

You can read more about these explorations of mine at my other blog, Priestess Spirit.

Reader Request - Alecia: Reincarnation vs. Contacting the Dead

2010-04-15T09:41:00.000-05:00

Thanks to Alecia for submitting my first Reader Request! Here was her question:

One thing I have wondered about is the potential conflict caused by the belief in reincarnation and the ability to contact the dead (ancestor guardians, Ouija boards, etc, etc, etc). What are your thoughts on this topic?

I want to preface this by saying this is only my personal belief, YMMV :)

I don't believe that reincarnation is instantaneous. We are given a period of rest between lives to commune with Deity and those who have passed before us, before continuing on to our next life. So, in that time, it is certainly possible to contact the dead, as they have not come back yet.

Additionally, I believe a piece of each soul/spirit remains with the collective Divine with each passing. I'll quote my "101" piece on the subject:

It’s also a matter of personal belief whether new souls are ever created, or if there are always the same number of souls being recycled over and over. I believe it’s a little of both. Just as with Divinity being like drops in the ocean, the same can be said of souls. I believe there is a constant and consistent amount of energy and “God stuff” in the Universe at all times (similar to the Law of Conservation of Energy), but it takes different forms and is parceled out in different ways. So, even if my specific soul learns all it needs to after this particular life and rejoins the whole of Divine Energy, it may then be re-infused into multiple entities later on.

So, since these souls/spirits/energies leave their "signature" on each other/Itself, it is then still possible to connect with that piece that remained even after reincarnation.

Now, is it always ethical or advisable to do these things? That's a matter of personal interpretation. I will admit, I own a (Parker Bros.) Ouija board, and have experimented with it once or twice, but I own it more for novelty than as a tool. I will also add the caution that, with Ouija boards especially, it's important to have safeguards in place, something like casting a Circle. This is because Ouija boards are non-specific; they're open to anyone and anything that might be hanging around or just passing by. It couldn't hurt to have some kind of shield in place and maybe even a banishment procedure in mind, better safe than sorry.

Unrelated to the Request, I have a new blog, Priestess Spirit. My readers here are welcome to follow that as well, if only just to prove my own fallibility.

Reader Request!

2010-04-14T09:18:00.001-05:00

Alright folks, here's your chance to ask me what you want to know! Is there some aspect of Wicca or Paganism you're curious about? Is there something personal about me and my spirituality that you're dying to know? Please, don't be shy, ask away! I'll compose an answer/article for at least the first three ideas I receive, but probably for all of them (dependent upon how much research I may or may not need to do!). This is an opportunity for us all to learn something together! I hope especially to hear from some of my more quiet/reserved readers who haven't commented much :)

I do have one limitation request, however; if you suspect or wonder if your question topic may be oathbound to any Tradition, please refrain from posting that specific question. I ask this for a few reasons...

1.) I am not an initiate of any Tradition, so therefore I would not know the answer for certain.
2.) Even if I were an initiate, I could not, ethically and in good conscience, answer the question anyway.
3.) I believe strongly in respecting the beliefs and oaths of others, so I make it a policy not to investigate topics that I suspect to be oathbound to others.

If such a topic should arise out of our own ignorance (and I don't mean that as a negative here, just in the sense that we didn't know), I will let the questioner know, and ask if they have another topic in mind. I thank you all for respecting my wishes, and what is sacred to others as well.

Fae, Aliens, Angels, and Teletubbies

2010-04-07T10:30:00.018-05:00

What?!

I know that's what you're all thinking, but hear me out. This will be a little disjointed, but maybe eventually I can turn it into something coherent.

And P.S., it's OK if this is tl and you dr :P

This thought-train got moving when Hetshepsit warned me that, with my connection to and love for barn owls, I probably shouldn't see "The Fourth Kind," because, in her words, "the aliens, in the movie, they take the form of barn owls and FREAKING GO IN YOUR ROOM TO FUCKING ABDUCT YOU. You will never look at owls in the same way if you see that movie." My first thoughts were, "DAMN THEM, I WANTED TO SEE THAT!" But as I pondered things more, I figure I could deal. See, my parents are of the opinion (from their own experiences as well as personal religious leanings) that aliens (especially the commonly seen "Greys") and related phenomena are at least kin to the Fae, if not essentially the same thing. Coming from that standpoint, it makes a certain amount of sense that aliens would take on the form of barn owls (who are regarded as Otherworld messengers and communicators) to take people away.

Moving on from there, there are theories and beliefs that say that Witches are the children of the Fae and humans, which reminded me of the explanation from the gnostic/heretical Christian Book of Enoch:

Chapter VI
1. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters.
2. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.'
3. And Semjâzâ, who was their leader, said unto them: 'I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.'
4. And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.'
5. Then sware they all together and bound themselves by mutual imprecations upon it.
6. And they were in all two hundred; who descended ⌈in the days⌉ of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it.
7. And these are the names of their leaders: Sêmîazâz, their leader, Arâkîba, Râmêêl, Kôkabîêl, Tâmîêl, Râmîêl, Dânêl, Êzêqêêl, Barâqîjâl, Asâêl, Armârôs, Batârêl, Anânêl, Zaqîêl, Samsâpêêl, Satarêl, Tûrêl, Jômjâêl, Sariêl.
8. These are their chiefs of tens.

Chapter VII
1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants.
2. And they became pregnant, and they bare great giants, whose height was three thousand ells:
3. Who consumed all the acquisitions of men. And when men could no longer sustain them,
4. the giants turned against them and devoured mankind.
5. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood.
6. Then the earth laid accusation against the lawless ones.

Chapter VIII
1. And Azâzêl taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals 〈of the earth〉 and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.
2. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjâzâ taught enchantments, and root-cuttings, Armârôs the resolving of enchantments, Barâqîjâl, (taught) astrology, Kôkabêl the constellations, Ezêqêêl the knowledge of the clouds, 〈Araqiêl the signs of the earth, Shamsiêl the signs of the sun〉, and Sariêl the course of the moon. [...]

I know that was long, but what it boils down to is that, according to Enoch, Witches are the children of angels and humans' "comely daughters." (It also illustrates why Sodom and Gomorrah were such a big to-do - it wasn't so much the gayness that was troubling, but the fact that there could be more Witches *gasp!*)

Teletubbies are only tangentially related here, but I have on decent authority that the show expresses a lot of British Faerie Lore. Here's my under-educated-on-this-particular-subject catalog of observations:

~ They live in a hill surrounded by rabbits in "Teletubby Land" which is separate from ours. This is pretty obviously Faerie.

~ They dance and sing to make child in sun laugh. Sun God, anyone?

~ Round simple faces with big round eyes is another common Fae/alien description (similar to Dropas or the tree spirits from "Princess Mononoke").

~ They communicate primarily with children, and I think most of us know that children are far more connected to the Otherealms than are adults.

~ They eat Tubby Custard and Tubby Toast, which is reminiscent of leaving out milk and pancakes for the Fae.

~ The Teletubbies' colors are green, yellow, red, and purple (but my five-year-old insists that it's dark blue). These are the colors commonly associated with the Elements. Plus, there are other color correspondences at work - Dipsy, the green one, is concerned with image and materialism, making him Earth. Tinky Winky, the blue/purple one, carries a bag, for carrying things (away), which places him in the West with Water. LaaLaa and Po, the yellow and red ones, are reversed from typical Wiccan/Pagan associations though; LaaLaa is a dancer, which makes her more Fiery (passion and expression), and Po rides a scooter which translates to travel and Air. However, the two male and two female Tubbies are also reversed, and there is some history of reversing correspondences to protect Mysteries in esoteric traditions, so I find these discrepancies acceptable.

I know, this is long, and like I said, pretty disjointed, but it's stuff I wanted to get down.

New Layout

2010-04-06T01:51:00.002-05:00

~~It's not perfect yet, but I need to get to bed :P Thoughts so far?~~

EDIT: I think I'm done! Input?

Maiden, Mother, Crone

2010-04-02T10:14:00.007-05:00

Last night Hetshepsit and I got into a discussion about this particular Deity model. I'll start with a quote from her:

I honestly do not have a maternal instinct and the Pagan community can sometimes have a lot of emphasis on "first you're a Maiden, then you HAVE to be a Mother, then you HAVE to be a Crone."

My response was rather impassioned, but I've tweaked and added to it for your enjoyment and enlightenment.

A Maiden is not necessarily a young, nubile, sexay thang (or, conversely, not necessarily a virgin either). It is someone who is youthful (different from “young”), independent, and sees the world as a place of possibility and opportunity. But, a Maiden can also be ignorant (as in still having things to learn, not stupid or bigoted), stubborn, headstrong, impulsive.

"Mother" does NOT have to mean "preggers then babies." Someone could have fur babies. Or plant babies. Or idea/project babies. The point of Mother here is nurturing and creation, but also discipline and responsibility. It's a maturity level, not necessarily a familial-capacity descriptor.

Similar deal for Crone, it's a level of wisdom and achievement, a certain degree of respect earned. Also a boldness and perhaps even bluntness... Eh, that word's not right, but basically being "old" enough not to be concerned with others' perceptions and more concerned with the truth one has learned in life; it's a Crone's job to pull away the veil between perception and truth, which is not always an easy or pleasant task.

And lastly, the MMC model is most prevalent in eclectic Wicca (not making a judgment here, just a distinction), but what I'm told of Trad Wicca, it's just that, a model. It's a teaching tool but not the actual view/aspects/distinctions of the Goddess that is taught to initiates. And, there is an explanation as to why the MMC model has gained so much attention and prevalence, but that gets into a history lesson, and is really more appropriate for a seperate post. Which I may very well do in the near future.

For an Outer Court (i.e., non-oathbound) description of the Goddess of the Wica, see this page.

Joyous Eostar

2010-03-20T01:16:00.002-05:00

Poem

2010-03-14T10:32:00.003-05:00

This a piece I wrote to commemorate Blodeuwedd coming into my life...

Blodeuwedd's Charge
Copyright © 0ct. 2008 S.E.J.

From realms beyond, Barn Owl soars;
To awaken the land, Great Lion roars;
Warrior Queen with Her army of Shades;
All stand with me to welcome the Maid.

Under the Sun, high on a hill,
The wind dies down to a reverent still.
The Lady of Spring sparkles with dew,
Banishing old and welcoming new.

Her visage composed of sweet flowers nine.
Clad in grey mist as Dawn is Her time.
Her skin like the Moon, glowing and white.
The wind lifts Her hair like pale firelight.

Fixing Her gaze, She looks to my soul,
Drawing forth knowledge of Witch-child’s goal.
She knows the next step, what must be done,
The task is set forth for what’s yet to come.

She pushes my body deep in the ground,
Still from my throat comes not a sound.
Swallowed by terra, alone in the dark.
Conquer this trial and receive the Art.

As I try to find my way,
From above I hear Her say,
“Out of the Earth,
Climb to your birth!
Out of the Earth,
Climb to your birth!”

Pagan Music

2010-03-05T08:01:00.014-06:00

I've yet to meet a Pagan who doesn't like music, and I'm sure there are times when most of us look specifically for Pagan music. There are a few "old standards" that come up when someone asks after Pagan music, Emerald Rose, Wendy Rule, Gaia Consort. I myself like stuff that's a little "harder" and "darker," some of my favorites being Within Temptation, Inkubus Sukkubus, and my new discovery, Faith and the Muse.

However, I also sometimes find Pagan-like messages and themes in the works of those who are not (publically) Pagan. I call these songs "Paganesque," and my current list can be found past the cut below. (Now with a playlist!)

(Click the song titles to view the YouTube video.)

Sabbats:
Samhain - "You Can Still Be Free" - Savage Garden
Yule - "Here Comes the Sun" - The Beatles
Imbolc - "Waiting for the Sun" - The Doors
Beltane - "Tonight is What it Means to be Young" - Fire, Inc./Jim Steinman/"Streets of Fire" movie soundtrack
Midsummer - "Voodoo" - Rusted Root
Fall - "World Coming Down" - Type O Negative

Goddess:
"Gold Dust Woman," "Rhiannon," and "Three Birds of Rhiannon" - Fleetwood Mac
"Mysterious Ways" - U2
"Holly Holy" - Neil Diamond
"The Voice" - "Celtic Woman" group (sung by Lisa Kelly w/Mairead Nesbitt on fiddle)

God:
"My Sweet Lord" - George Harrison (solo)
"Soolaimon/Brother Love" medley (Hot August Night live concert recording) - Neil Diamond (I could only find "Soolaimon" for the play list, so the medley stays up)
"Green Man" - Type O Negative

Ritual Experience:
"Sisters of the Moon" - Fleetwood Mac
"Carry On Dancing" - Savage Garden
"Edge of Heaven" - Ace of Base
"Dancin' in the Moonlight" - King Harvest
"Tango in the Night" - Fleetwood Mac

Other:
"Into the West" - Annie Lennox/"LotR:RotK" movie soundtrack
"American Witch" and "Lords of Salem" - Rob Zombie
"Like a Prayer" - Madonna
"Rocky Mountain High" - John Denver
"Like a Stone" and "I am the Highway" - Audioslave
"Stairway to Heaven" - Led Zeppelin
"The Christians and the Pagans" - Dar Williams
"Divine" - t.A.T.u.
"Don't Pay the Ferryman" - Chris de Burgh
"Medusa and Hemlock" and "British Fire" - Cradle of Filth

Bella Strega Aradia

2010-03-04T12:55:00.004-06:00

Found out something interesting recently; "ara" in Italian means altar, and "dia" is the feminine form of "dio," which means god, so dia = goddess. So, in essence, "Aradia" means "altar to the Goddess." The specific Goddess, in this case, presumably being Diana, Aradia's mother. Hmm......

Also, as folks may or may not be aware, Italian Witchcraft has a long history of familial intermarriage - this is because it was believed that Witchcraft was carried in the blood, and so to keep the magick strong, Italian Witches would often marry and reproduce with relatives. I figured out today that this must stem from Aradia's parents, Diana and Lucifer, being siblings and giving the world Aradia, who taught Witchcraft to the Italian people.

Behind the cut are the lyrics to two songs by the British Pagan Goth band Inkubus Sukkubus. One is called "Aradia," posted here for obvious reasons, and the second is "Lord of the Flame," just because.

(*Note: all "misspellings" of witch(es) as "wytch(es)" are Inkubus Sukkubus' preferred spellings)

"Aradia"

Mother Diana, Queen of Wytches
Stars in the Heaven obey your calling
Mother Diana, temptress, sorceress
Spinning your magick above the earth
Bore ye Aradia, daughter of incest
Wytch child of Lucifer, teacher divine

Lucifer, Diana, strega Aradia
La Vecchia Religione
Lucifer, Diana, strega Aradia
Spinning your magick above the earth

Stregoni, stregoni sulla terra
Bella strega Aradia

(*Note: this song is very chant-like, and at times all parts are layered together. The Italian translates roughly as follows:
"Lucifer, Diana, witch Aradia
The Old Religion"
and
"Witches, witches on (or "of?") the Earth
Beautiful (or good) witch Aradia")

"Lord of the Flame"

He is coming through dust, sea and sand
And he is coming from the Ancient Lands
Angel of Light, and Lord of the Sacred Flame
A liberator to free you from your shame

Ride out and set the slaves all free
Fill our souls with your love and with your ecstasy

He is Osiris, and he is also Pan
And he is god, but he is also man
He has come from Heaven and of Earth
A god of lust, of music and of mirth

Ride out and set the slaves all free
Fill our souls with your love and with your ecstasy
Break the chains of the last two thousand years
save us from pain, save us from fear

Oh great Horned God, we have not forgotten you
Oh great Horned God, we have not forsaken you
Oh great Horned God, we have not denied you
Oh great Horned God, we have not defied you

Native Meditation

2010-03-02T08:29:00.004-06:00

Is it wrong for me to want to assist my roommate with meditation? She recently received a CD of Native American instrumental/meditation music, and is considering buying Lakota Sweat Lodge Cards. She is herself part Native, Oglala Lakota-Sioux to be more precise, so I guess that's why I hesitate; I'm not native, and I don't want to feel/appear to be getting into all that nasty cultural appropriation business. Thoughts?

Transposition

2010-02-27T23:44:00.005-06:00

So yeah, I apparently suck at this posting thing now :( Mea culpa.

But, in supplication, I bring you something very funny:

Hexeengel says:
OMG i am SO GLAD that gods love you no matter what - i COMPLETELY FORGOT that they were locked in their kennel like ALL DAY :( :( :( poor puppies!!!
er
dogs
LMAO

Hetshepsit says:
lol

Hexeengel says:
TYPO FAIL

Hetshepsit says:
Oh you :P

Hexeengel says:
because, yeah, if GODS were locked in a kennel all day, i don't think They'd love you anymore

...Yeah.

Joyous Imbolc

2010-02-02T02:34:00.003-06:00

Lyrics from "Waiting for the Sun" by The Doors.

Click to enlarge.

Dates and Times

2010-01-28T11:39:00.006-06:00

Long time no post, I know. Thought I'd pop in for a quick minute to post the 2010 New and Full Moons, and Solstice and Equinox dates, courtesy of the LunaBar tool. Any times listed are, I believe, GMT. Plus, here's an article about what a Blue Moon truly is.

Moons:

New - Fri, January 15, 2010 at 1:13 AM

Full Moon - Sat, January 30, 2010 at 12:18 AM

New - Sat, February 13, 2010 at 8:53 PM

Full Moon - Sun, February 28, 2010 at 10:38 AM

New - Mon, March 15, 2010 at 4:03 PM

Full Moon - Mon, March 29, 2010 at 9:25 PM

New - Wed, April 14, 2010 at 7:31 AM

Full Moon - Wed, April 28, 2010 at 7:18 AM

New - Thu, May 13, 2010 at 8:05 PM

Full Moon - Thu, May 27, 2010 at 6:07 PM

New - Sat, June 12, 2010 at 6:15 AM

Full Moon - Sat, June 26, 2010 at 6:31 AM

New - Sun, July 11, 2010 at 2:41 PM

Full Moon - Sun, July 25, 2010 at 8:37 PM

New - Mon, August 09, 2010 at 10:08 PM

Full Moon - Tue, August 24, 2010 at 12:05 PM

New - Wed, September 08, 2010 at 5:30 AM

Full Moon - Thu, September 23, 2010 at 4:18 AM

New - Thu, October 07, 2010 at 1:44 PM

Full Moon - Fri, October 22, 2010 at 8:38 PM

New - Fri, November 05, 2010 at 11:52 PM

Full Moon - Sun, November 21, 2010 at 11:29 AM

New - Sun, December 05, 2010 at 11:37 AM

Full Moon - Tue, December 21, 2010 at 2:15 AM

Sun:

Vernal Equinox (Spring begins) March 20th at 11:33 AM

Summer Solstice (Summer begins) June 21st at 5:29 AM

Autumnal Equinox (Fall begins) September 22nd at 9:13 PM

Winter Solstice (Winter begins) December 21st at 5:41 PM

Tarot Influence?

2010-01-03T15:02:00.004-06:00

For my birthday this past November, I bought myself the Sensual Wicca Tarot deck. As is my practice before working with a new deck, I slept with it under my pillow for three nights to infuse it with the "purest" possible form of my personal energy.

In this case, I think it was a reciprocal thing.

A little personal background, my marriage has gone through a lot of struggles concerning our sex life. Mostly, my libido has been severely impaired since the birth of our first child five and a half years ago. However, the first night and last morning that the deck was under my pillow, my husband and I made love (two out of three days is virtually unheard of around here anymore).

If this is a sign of the times with my use of this deck, then I am hopeful.

Seeker's Perspective

2010-01-01T13:58:00.004-06:00

Wow, long time no post.

Anyway, happy 2010.

Like my last piece, this is one that concerns the Gardnerian Tradition, but obviously from the outside looking in. This is my personal overview of what I know of the Trad.

Let me begin by explaining a concept that will be mentioned throughout this piece, what I refer to as “the Mysteries.” For me, there are two kinds of Mysteries, Greater and Lesser. The Greater Mysteries are open and available to anyone willing to seek them out. Call it God, call it Nirvana, call it Enlightenment, call it complete understanding, it is that ultimate place that I believe all religions, spiritualities, and disciplines of science are attempting to achieve, comprehend, and explain. These Mysteries are for everyone to seek in whatever way best suits them. The Lesser Mysteries then are those religions, spiritualities, and disciplines; they are the paths to that shared destination. However, if these Lesser Mysteries were readily available to everyone, they would no longer be Mysteries. The Greater Mysteries are Mysteries precisely because we have not reached them, they remain unknown to virtually all of us. Lesser Mysteries are Mysteries to the uninitiated or uneducated. This is why working in the sciences requires much formal schooling and training. This is why oathbound paths exist. Hence, Gardnerian Wicca is comprised of such Lesser Mysteries.

Gardnerian Wicca is Traditional, meaning there is a specified path that utilizes the repetition of form to facilitate function; the actual movements and words are the same at each ritual, however it is the experience that differs and is truly the most important. This is an orthopraxic approach, that of correct practices leading to Divine experience, rather than orthodoxic, that of correct belief. However, that is not to say there do not exist commonly held beliefs that unite Gardnerians as well, and neither does it mean that some measure of belief is not required for the practice of the Tradition.

Gardnerianism is non-dualistic, in that it contends that the whole of existence is comprised of equal and balanced opposites - male and female, light and dark, life and death, etc.. The whole is broken down into these manageable aspects and are all honored in their times, but doing so, according to Gardnerians, still honors that whole.

Gardnerianism is an esoteric, oathbound practice. This means that there are certain things that are not to be revealed to non-initiates, and that initiates swear an oath to protect those aspects (an oath they are expected to keep for the rest of their lives, even if they leave Gardnerianism at a later time). This is not meant to be used as an ego-trip or a form of elitism on the part of Gardnerians, but is instead in place to protect the experience of the Tradition and its rites and Mysteries. However, Gardnerians do not contend that their path is the only way one may reach and experience the Mysteries, just that this is the way that suits them. What is kept secret, then, are the names of the Gods, the specifics of ritual, the identities (Magickal and mundane) of those who participate in the rituals, the tools used in ritual, and any other non-ritual contents of the Tradition's Book of Shadows.

God-names are kept secret because They (the God and Goddess honored) are considered "tribal," wholly unique to the Gardnerian Tradition. In non-initiate training rituals, the Priest and Priestess may choose to utilize place-holder names of similar Deities, the most common choice of culture being Celtic. However, some may choose to simply use the non-specific terms "God and Goddess" or "Lord and Lady” instead of proper names. That decision is left up to the Priest and Priestess of the ritual/group. If place-holder names are used, they are then a tool to help teach those in training about the God and Goddess they will meet and commune with during and after initiation, so that there will be some degree of familiarity once the initiate comes to face the Gods honored in Gardnerian Wicca. These Gods are understood to be the Great Mother and the Horned One.

The specifics of ritual, as was aforementioned, are not told to non-initiates to protect the experience. Think of it this way; you and a friend both want to see a newly premiered movie, and your friend gets the opportunity to attend a showing before you do. How impolite and improper would it be for your friend to not only tell you every single detail of the film (including the ending), but also the emotions it will evoke from you, and the impact it would have on your life in general? I’m betting anyone would be pretty darn upset. This is the same reasoning behind Gardnerian rituals being kept secret, so that each initiate who experiences them does so as “untainted” as possible. This explains secrecy in regards to those seeking initiation, but for those who do not, a similar analogy is appropriate; if you see a movie but your friend has absolutely no interest in it, regardless of your opinion of said movie, they probably won’t want to hear about it at all. The logic then is that, since those not seeking initiation are assumed to be uninterested in Gardnerianism all together, what reason do they have to concern themselves with its practices? Additionally, this secrecy maintains the authenticity of the rituals, and also the integrity of the initiating line back to the Tradition’s founder, Gerald Gardner. Thus, the rituals cannot be altered or misused, and only those properly experienced in the Lesser Mysteries of Gardnerianism can go on to teach them to others.

As far as participants' identities go, that's fairly self-explanatory on one level; "outing" someone as a Witch is not something taken lightly, regardless of where one counts one's self on the spectrum Wicca has become. But there is another level to it, in that Gardnerians keep their lineage oathbound as well. One's lineage is the line of initiating High Priestesses that leads from one initiate back to Gerald Gardner and his High Priestess. In general terms though, for purposes of verifying that potential initiators are in fact properly qualified to teach the Tradition they claim, a seeker will often be given the names and contact information of persons up-line who can then vouch for said initiators.

And lastly, the tools used and the other, non-ritual contents of the Book of Shadows (BoS) are oathbound because they are related to the specifics of Gardnerian practice and experience, and so revealing them can take away from those elements, just as describing pivotal scenes from a movie can taint the enjoyment of the whole thing.

Pre-initiate groups are sometimes called Groves or Outer Courts, with the group of initiates being called a Coven, and sometimes also the Inner Court. Initiates are generally members of both groups. Gardnerian Covens (and any Groves under them) are autonomous, meaning that they each function an individual units under the guidance of the High Priestess and High Priest. However, just as the American concept of the "nuclear family" is yet a part of a longer heritage, so too do Gardnerians remember and respect where they came from. A High Priestess may turn to her initiators (who are then granted the titles of Queen and Magus, once someone has hived from them and formed their own Coven) for counsel, but she is not ruled by those who came before her. As long as there are no concerns regarding oath-breaking or proper teaching of the Tradition, or allegations of unethical or illegal behavior, how a Coven/Grove is run is of no business to anyone except the leaders and members thereof.

Before one is allowed initiation, at least a year and a day of serious, positive, dedicated training is usually required. Such training generally includes attending Sabbat and Esbat rituals throughout the year, and also participating in discussions, reading certain books and/or other materials, and/or writing papers on various topics. These rituals, discussions, readings, and papers done as pre-initiates are all meant to teach the general basics of Gardnerianism, and give the High Priest and High Priestess a chance to evaluate if the candidate will be a proper and beneficial addition to the Coven and Tradition as a whole. It serves the same purpose as taking pre-requisite classes before being admitted to a more advanced course; what is done in training is meant to prepare candidates for what will be learned and experienced once initiated. Furthermore, the High Priest and High Priestess act in a similar capacity to a store manager who decides whom to promote to assistant manager; they gauge who has the appropriate knowledge and experience to take that next step. In addition, this period of study fosters what is known as “Perfect Love and Perfect Trust.” Not only do the teachers and students develop a learning relationship, but also one of parents to children, so that the students are confident that the High Priest and High Priestess act in the students’ best interests when they themselves don’t yet have all the pertinent information necessary to judge if they are ready to take their next step.

Initiations are always done male-to-female, so that the High Priestess initiates men, and the High Priest initiates women. Also, any Magickal work is done in male-female pairings as well, referred to as “working partners.” This is because the Gardnerian system works with a variety of equal and balanced opposites, similar to a battery. A battery needs both the positive and negative ends connected to the equal and opposite node to function. So too do Gardnerians find the complimentary pairing of males with females to be highly effective in Magickal and ritual workings. Additionally, since Gardnerianism recognizes a God and a Goddess, each pair then represents Their Union, and so Gardnerians are then as aligned and attuned to the ultimates of Divinity as possible. However, one’s personal sexual orientation or gender identity has no bearing on whether one may be initiated into Gardnerianism, so long as one has the ability to see beauty and worth in, and recognize the functionality of, heterosexual pairings. Some Coven leaders may insist that whether one can act as a Priest or a Priestess is determined by external physical sex rather than internal gender identity, but that is something that varies from Coven to Coven. (See also my piece on Gender Issues.)

After initiation one is considered a First Degree Gardnerian, and past that are two, more advanced degrees. The same time period of study as before initiation takes place between each degree elevation as well. At the final, Third Degree, one can choose to "hive off" and begin a new Coven. Generally when this happens, it is a pair of working partners that begin the new Coven (although I’m told that Gardnerianism allows for a High Priestess to run a Coven alone, I’m not certain if she would be allowed to start a Coven without a High Priest). Sometimes these partners are in fact a married couple, but not always. Additionally, often times this pair has begun training potential future initiates before the official hiving takes place, and in some occasions, one (or more) of these trainees is initiated as a part of the hiving proceedings.

The traditional number for members of a Coven is thirteen, however that is neither a minimum nor a limit, so Covens vary in size (but are usually considered to need at least three people - a High Priestess, her High Priest, and one other initiate). The only real determining factors are how many students the High Priest and High Priestess are willing to take on at one time, and the number of bodies that can physically fit in the designated ritual room (that is, if rituals are held indoors. If the climate allows for regular outdoor rituals, this is less of a concern).

Gardnerian workings are done "skyclad," or naked. This is done to make the participants psychologically and spiritually naked, open to the energies and influence of the ritual and the Gods. I have been told by many a seasoned Gardnerian that, while in ritual, one does not see the physical bodies of those around them, but instead their spiritual essences (an example, a High Priestess I was once acquainted with told me she has a full-body tattoo, but a long-time Coven member of hers said that he could not draw said tattoo on a doll, he is utterly unable to describe it. Despite being in the presence of his High Priestess when she was undressed in countless rituals over many years, he has never seen her tattoo). Also, it’s been said that there’s so much else going on with performing the rites that one really doesn’t have time to look at all the naked bodies; it’s not as if everyone’s just sitting around staring at each other. The vast majority of the time though, pre-initiate rituals are done robed, and the change of clothing is used to facilitate the same sort of necessary change in mindset that being skyclad would.

While the practice of Gardnerianism is a set and prescribed one, whatever spiritual/religious activities an initiate engages in outside of Gardnerian rituals has no effect or bearing on their status as a Gardnerian, so long as their oaths are not violated. A Gardnerian initiate may even attend Christian services if they so desire. Additionally, any other God forms one may recognize in one’s own personal practice is of no consequence, so long as one still reveres and honors the Gardnerian Gods in Gardnerian ritual. However, simply because a Gardnerian initiate may engage in a certain practice (such as Chakra or Reiki healing, or reading Tarot cards, or growing an herb garden, etc.) that does not automatically make said practice a “universal” Gardnerian one. Just as there is a certain set of actions one must perform in order to drive a car, there is a certain way to practice Gardnerianism - the flip side of that being that, even if one has a driver’s license, that doesn’t obligate one to always travel by driving a car, or to travel at all. Nor does the use of other transportation methods or abstaining from using them all together revoke that license. It also does not make using those other transportation modes equivalent to driving a car - just because one is capable of riding a bicycle, does not automatically mean one can also drive a car. So it is that a Gardnerian initiate practices Gardnerianism in Gardnerian rituals, but there is nothing to stop them from honoring other Gods in other ways outside of those rituals, while still being a Gardnerian.

This is about all I know concerning the Tradition, aside from those elements that are common to much of Wicca (celebrating the Sabbats, the inclusion of the Wiccan Rede, etc.). I would caution that anything more specific or in-depth that you may read about Gardnerianism, whether in books or on the web, was probably either written by someone who's making it up to gain money or some sort of undeserved prestige, or someone who has broken their oath to the Gods. So think about it; in either case, they're a liar. Would you trust their information?

Gender, Possible New Series

2009-12-14T11:43:00.002-06:00

I may be studying Tarot with a friend soon. It'll be informal and probably sporadic, but we both want to get better at reading, so we're attempting to set something up.

But, now on to the first of the "Beyond" part of this blog, a piece I wrote about gender polarity/equality issues in Trad Craft, as seen, of course, from the outside:

There exists the notion that male-to-female initiations and workings in Gardnerianism indicate a (repressive) hetero-dominant system, and that the Tradition itself is also highly misogynistic. These accusations are, in a word, ludicrous. In his book, Witchcraft Today, author Gerald B. Gardner easily counters and dispels both of them, albeit proactively.

In this book, Gardner repeatedly compared the raising of energy as he had learned it to charging a battery, which very well explains the reasoning for the male-female pairings; a battery has both a negative and positive end, and without both present and connected to the opposite (yet still equal) node, the battery is of absolutely no use. Each male-female pairing was (and is) seen as a battery, and also representative of the Ultimate Feminine and Masculine Divinities, the God and Goddess. Gardner never claimed that this was the best or only way to raise Magickal energy, and in fact stated explicitly many times that this was simply as he had learned it. One also has to consider context, the times in which he was learning and writing, the late 1940s and early ‘50s. So-called “alternative” sexualities were generally not discussed or indeed really ever considered at that time. However, none of this means that Gardner, nor his teachers or students, were purposely acting in an intolerant or homophobic manner, nor that they would consider such unions "unnatural" or any lesser than heterosexual unions. They were simply working with what they already knew to be highly effective; they found a way that made Things Work very well, and so kept up the practice.

I've also read the argument that male-female initiations are unsuitable because men don't solely have daughters, nor women solely sons. While this is true, one must also consider the story of the God and Goddess as they move through the Wheel of the Year; the God is born of the Goddess as Her Son, then becomes Her Consort and Lover, and in fact His own Father. The same can be said of male-female initiations; a female initiate is first "born of" the HP, when she then becomes representative of the Goddess, and the HP the God. They have created a new polarity, a new battery, with which to lend energy to the Coven as a whole (and, of course, the same is true of the HPS initiating a man). Yes, the family metaphor is very present (insofar as my understanding goes) in Gardnerianism, but just as the God and Goddess shift in Their relation and interaction with One Another, so too do the initiates with the HP and HPS, because every Witch is, without question, a physical representation and manifestation of Divinity. And so, with a system that recognizes and reveres the Union of God and Goddess, it logically follows that Magickal work be done in the same sort of male-female pairings, so that the Witches are as attuned and aligned to the Ultimates as possible.

Gardner also wrote at length about pre-historic fertility cults, wherein the women kept the home and were the primary Magick workers who called upon a Mother Goddess, and the men were the hunters and revered an animal God of Death and Resurrection (sound familiar?). He seemed to be saying that as often as these two groups worked together to ensure a good life for the entire tribe, they also worked as separate entities, establishing both men's and women's mysteries. This only illustrates further that the system itself was not hetero-centric, but simply utilized the combining of the male and female energies to receive increased results. As is my admittedly uninitiated understanding, such is also the way of Gardner's Craft.

Also mentioned in the book were a few of the practices of the British Witches he knew and claims to have worked with himself. Among them was the explanation that the HPS of the Coven was allowed to take on the role of the HP in his absence by strapping on a sword (one presumes both for the phallic and hunter/warrior symbolism). However, Gardner also stated that the HP could not fulfill the duties of the HPS. He also speaks of a particular "prayer" (one can assume that here "prayer" is synonymous with "spell“ or "rite") performed by these Witches in which the HPS assumes both the God position (arms crossed over chest, feet together) and the Goddess position (legs apart, arms up-spread). He states that this signifies the HPS is capable of expressing and assuming both male and female Divinity (he used the term "bisexual," and one surmises this means something more akin to having the characteristics of two genders, rather than being sexually attracted to them). I’m told that similar provisions exist in modern Gardnerian Craft, that a HPS may run a Coven and lead a ritual alone, but a HP cannot. Aside from all that though, one‘s Gardnerian lineage is traced through the HPSs only. Those who claim this Tradition to be misogynistic must have overlooked or ignored these facets, or at best were heretofore ignorant of them.

Of course, if these practices and their reasoning still seem irreconcilable with your way of thinking and choice of lifestyle, there is a simple way around that. Don’t become Gardnerian.

When the Gods close a window...

2009-12-09T22:34:00.002-06:00

So, the ritual matters post marked the end of my 101 lessons. Does anyone have any questions or suggestions on the series as a whole? Is anything lacking or missing? Is anything unclear or confusing?

Starting with the next entry, I'll start posting some more "advanced" topics, some of them the subject of controversy and debate in the Wiccan and Pagan communities. This is where the "beyond" part comes in folks, hold tight!

Link Dump

2009-12-08T13:17:00.006-06:00

A few sites I enjoy/employ...

Esoterica Bichaunt - Witchcraft persecution during the Inquisition

Lunarium - "Discover the Mysteries of the Moon"

Infra-Azure Labs - Home of the LunaBar tool

Pagan Calendar - Every holiday and other Pagan/Heathen event one may care to know about

Archaeoastronomy Countdowns - Pinpoints the Sabbats and provides a dynamic countdown based on your computer's internal clock, plus this

To be expanded upon without warning.

Ritual Matters

2009-12-08T02:38:00.005-06:00

Ritual Purpose, Etiquette and Progression

Purpose

The reason for performing ritual usually falls under three categories:
- to perform Magick or spellwork
- to honor and connect with the Divine
- to enact spiritual beliefs in a physical and visual way

But if we think about it, most rituals accomplish all three purposes. In Sabbat rites, the stage of the God’s life is presented, participants are confronted with Divine presence (especially if a channeling takes place), and energy is raised and put forth to turn the Wheel of the Year. Moon rituals are then a time to honor the Goddess specifically and gain Her wisdom; express our belief in Her power, existence, and influence on our lives and the world; and we may also perform other sorts of Magick, such as healing or for another cause.

This is a verse from a song titled, “Circles” (full lyrics and authorship information) that I feel sums up ritual purpose very succinctly:

Circles for healing and working the weather
Circles for knowing the Moon and the Sun
Circles for thanking the Lord and the Lady
Circles for dancing the dance never done

Etiquette

These are general guidelines for polite and proper behavior in ritual. Specific groups/Covens may have other requests of their participants.

1. Only move or turn deosil (clockwise) in ritual unless directed otherwise (in some cases, asking the PS’ permission to move widdershins (counter-clockwise) is acceptable and will be granted if deemed appropriate and necessary).

2. Please do not touch or pick up another’s tools (athame, goblet/chalice, etc.) without being given express permission of the owner.

3. Please do not pick up or touch items on the altar without asking or being instructed. When doing so, use either the right hand, or, if necessary, both hands together.

4. If you are unable to sit/stand/turn/etc. for several minutes at a time, or under your own power, please make this known prior to ritual so that the P/S may make appropriate efforts to accommodate you.

5. If you hear the phrases, “Blessed Be,” or, “So Mote It Be,” it’s a pretty safe bet you’re supposed to repeat it (except during personal consecrations; only the person being consecrated need repeat the phrase then).

6. The P/S will usually direct participants as to what actions to take during ritual. But as a general rule, if more than three people are performing the same action together, you’re probably supposed to do it too.

Progression

With the exception of more Chaotic paths, most rituals follow some kind of formula and structure. The following outline of ritual progression was created from a melding of my experiences; some has come from my parents, some from other teachers.

Prior to ritual, all participants need to don their robes, or whatever other garb they wish to wear in ritual. If there are any special instructions for the ritual, the Priest/ess will usually explain them briefly at this time. Other preparation may include a guided meditation tailored to the ritual’s purpose.

I. Self-Blessing. Before entering the ritual space, participants go through a small, personal self-blessing ritual, anointing specific points on their bodies with consecrated salt-water. After this is done, they gather at the ritual site. Once there, everyone breathes deeply to ground, center, and align with each other, and group chanting may take place here as well.

II. Circle Opening. There are several steps to creating sacred space. During these acts, words and chants are spoken as statements of purpose, and all present are to lend their energy to the physical actions of the Priest/ess. Often, participants will be directed to send their energies to the Priest, who then channels it to the Priestess (or vice versa if the Priest is the one performing the action at a given time).

II-A. Lighting Altar Candles. The Priest lights the God candle, and the Priestess the Goddess candle from that flame. All other candles will be lit from the God candle unless otherwise directed for a special occasion. This is also when the incense is lit, usually by the Priest.

II-B. Elemental Invocations. Beginning in the East and moving deosil (clockwise), the Priest lights each of the Quarter candles, speaking a brief invocation.

II-C. Circle Casting. Starting in the East, the Priest "draws" the circle by walking deosil around the boundaries of the ritual space, the energy being directed by the wand.

II-D. Elemental Blessing. The Elemental representatives of salt and water on the altar are blessed and consecrated by the Priestess.

II-E. Circle Consecration. The salt-water and incense are carried deosil around the circle by the Priestess and Priest, respectively. The Priestess sprinkles the water as she proceeds, and the Priest wafts the smoke as he walks. A chant or invocation may be spoken at this time as well.

II-F. Personal Consecrations. Beginning with the Priestess and Priest, each participant has their name stated out loud, is then anointed with consecrated salt-water, and finally cleansed with incense smoke. Men are consecrated by the ritual's Priestess, the women by the Priest. Appropriate songs or chants may be sung at this time.

II-G. Deity Invocations. The Priest and Priestess invite the God and Goddess to attend and preside over the rite. Sometimes additional candles are lit at this time.

II-H. Calling the Quarters. Carrying her athame and beginning again in the East, the Priestess goes to each of the four Quarters and, still moving deosil, invokes the appropriate directional Element to lend their energy to the rite. All present also salute the Quarters with their athames.

H-1. East. Air. Intelligence, beginnings, birth, breath, Spring, the power to know.

H-2. South. Fire. Passion, drive, living life, vitality, Summer, the power to will.

H-3. West. Water. Emotion, spirituality, death, blood, Autumn, the power to dare.

H-4. North. Earth. Physicality, materialism, rest, body, Winter, the power to keep silent.

III. Ritual Purpose. This is the point in the ritual where things get specific, and any and all rites are performed, whether it is to turn the seasons at a Sabbat, or work other Magick at an Esbat.

IV. Cakes and Wine. Food and drink are ritually blessed and libated to the Gods. Then, all participants share in the food and drink together. This is also a time to discuss the rite that was just performed, and/or any other topic the Priest/ess may have chosen.

V. Circle Closing. The Quarters are banished by the Priestess (beginning in the East and moving deosil), again accompanied by athame-salutes, and all candles are extinguished to dismiss the energies that resided there during the rite. In some cases, before the altar candles are extinguished, the males attending the rite will move deosil around the Circle space, joyously greeting each female with a kiss or other sign of affection.

The rite of Cakes and Wine was briefly discussed in the outline, but another common rite that sometimes occurs in ritual is a channeling, called Drawing Down the Moon or Sun (DDM/DDS). In this rite, the presence of the Goddess (or God) is invoked and channeled into the ritual’s Priestess (or Priest), and then speaks through that Earthly vessel to impart wisdom and messages. This rite, if performed, occurs during the Ritual Purpose portion, with DDMs happening at the Esbats, and DDSs at the Sabbats.

The basic structure of the ritual is the same every time, but the Ritual Purpose portion will vary according to the purpose of the rite (however, it is the same Esbat ritual each time, and the Sabbat rituals remain the same from year to year as well). This is done to create triggers for experience, the enaction of an orthopraxic view, that of correct practice rather than correct belief. Repetition of the same actions for the same purpose creates a subconscious memory of what happened last time, and so the mind and spirit then react in similar fashion to generate a new experience this time around.

What's in a Name? A rose by any other name...

2009-12-07T02:25:00.004-06:00

Names and Naming Yourself

What and Why
A common practice of many Pagans is to choose a name to go by specifically within ritual. These can be called Magickal names, Circle names (as many Pagan rituals are held within an energy circle), Witch names, Craft names, or ritual names, depending on who you talk to (I personally use "Circle names" most of the time). Some choose to keep the name their parents gave them, but others feel that their legal name doesn't reflect who they truly are or who they are or wish to be within the confines of sacred space, since they did not select the name themselves and/or were given it before finding their Pagan identity. There are some paths wherein a teacher chooses the names for their students at one time or another, but to be so bold as to make a blanket statement about the Pagan community at large, the majority of teachers are more than accepting of one's personal choice of name.

Some choose a name for the general Pagan community and non-initiate rituals (if they follow an initiatory path), and another different name for their initiate workings. In some instances as well, the name given in large Pagan gatherings has no resemblance to a person’s own Circle name, it’s simply a pseudonym they’ve chosen to adopt in order to remain anonymous, and then keep their Circle name private.

Additionally, some people have a third name that is known only to the Gods, and is only used in personal rituals away from any group or Coven. In many cases, this name is told to the individual during meditation, or somehow otherwise communicated to them directly from the Gods. But not everyone has such a name, so even if you’re never given one, don’t feel as though you’re somehow incomplete or unworthy.

Lastly, in some more Traditional settings, the name of the Coven can be used as a Magickal surname of sorts once one is initiated (ex.: someone who goes by Chase and is initiated into the Sacred Spring Coven, would then sometimes be referred to as Chase Sacred Spring).

However they are chosen though, these names are generally only used in Magickal/ritual workings, and using them otherwise is the sole decision of the individual. The main reason for this change of identity is to facilitate the change of mindset and attitude necessary for ritual/Magickal workings. Circle names are believed to carry the individual's personal power, energy, Magickal identity, and spiritual potential.

Inspiration and When
Some people choose an animal they feel connected to spiritually (e.g., their Totem/power animal); a God or Goddess they especially revere or wish to emulate; a more abstract concept such as "Spirit" or "Karma;" a reference to their family heritage; a heavenly body (planet, moon, star, or constellation); an item from nature (tree, flower, other plant, stone, gem, mineral, etc.) they wish to honor; or sometimes a combination of two or more of these things. Other inspirations can include fictional characters, historical persons, or minor Deities and other mythological players.

In some instances, people try to attune their Circle name to their given name by way of numerology; in this practice, each letter of the alphabet is assigned a number from one through nine, each letter is added up, and the sum is reduced further till there is only a single digit. Example: the name Alex in numerology is 1 + 3 + 5 + 6. That sum is then 15, which would then be reduced, 1 + 5 = 6. So, if Alex wanted to attune his Circle name to his given name, he would select a spelling that also added up and reduced down to 6. Two other numerological methods involve discovering one’s Life Path and/or Soul Urge numbers, and then attuning one’s Circle name to one or both of those. These methods involve the numbers in one’s date of birth, and more information about uncovering them can be found here.

Also, some change their names when they reach a new step in their learnings, such as dedications, initiations, degree elevations, forming their own Coven, etc.. New life stages (puberty, parenthood, death of a loved one, marriage, divorce, menopause, etc.) can also be incentive to select a new Circle name.

Advice and Warnings
Blending many inspirations can sum up how one feels about their Pagan self, but this is something to consider carefully. Although “Firebird Autumn Storm” might be very meaningful to you, try empathizing with anyone who’d have to say it repeatedly in a ritual! To add to this, consider how others may react to your name; would others consider it humorous or offensive? Would you constantly have to be explaining or defending your choice?

Some names and words have become very popular over the years. References to dragons, wolves, crows/ravens, oaks, roses, willows, the moon, water (e.g., "River"), fire, and the colors silver, green, and black abound. Many of the more well-known Gods and Goddesses are common as well, such as Pan or Diana. Also, names somehow considered more “cool“ or “mysterious” can be used often (Morrigan and Merlin being two among these). Odd or unique spellings also cause confusion, at least in the realm of pronunciation (Gaelic or Gaelic-inspired words and names are a popular choice and a prime example of this).

I certainly don't mean to imply that one must never choose one or more of these complex, common or perplexing names if they seem a good fit, however one must always then expect some degree of confusion and possible scoffings (and worse, alienation) in some Pagan settings. Unfortunate, but a reality nonetheless.

Some would argue that choosing a Deity name, however minor that Deity is considered to be in Their native pantheon, is conceited and disrespectful. Personally, I do not believe this. As stated above, to me it signifies that a person feels a connection to the Deity, or wishes to take on that Deity's traits and qualities. For example, someone who chooses the name Thor might wish to bring strength into their Magickal workings and life in general. One who chooses Athena may be seeking to gain wisdom. However, one must remember as well that one cannot pick and choose which aspects of that Deity they embrace or ignore; if the name Thor is meant to bring strength, it may also bring a quick temper and impulsiveness (and sometimes the Universe has a sense of humor, and the name chosen brings the precise opposite of what was intended). This is one area wherein careful and thorough research, along with introspection and even meditation or divination, is especially beneficial.

An important thing to note is that the titles of “Lord” and “Lady” are generally considered something to earn, not something one can decide to appropriate on one’s own. In some Traditional settings, only High Priests/Priestesses may be called Lord or Lady, and in others, only High Priestesses receive such a title. It is generally considered pretentious and ill-mannered to use these titles without having earned it somehow, and determining whether one has earned it differs between groups/Traditions. However, when attending a ritual away from your home Coven/group, it is considered good etiquette to refer to the Priestess as “Lady.”

One hint I can offer is to imagine someone referring to you by the name(s) you're considering, or having your spouse or a close friend do so at random, unplanned moments. How well do you respond to it? Does it catch your attention right away, or does it take you a few times to notice? How do you feel about the "image" of you it projects? Does it accurately reflect YOU?

And lastly, it is NEVER acceptable to reveal someone's Circle name, or "out" them as a Pagan, without their knowledge and consent, especially not in association with their legal name. This is not only for anonymity's sake, but because names carry power, and some believe that their name falling into "the wrong hands" can be dangerous, physically and socially as well as psychically and spiritually.

Summation
Whatever the reasons and arguments for and against what type of name to choose, the key point to remember when selecting a name is that it is to represent YOU, and how you wish to be perceived and received in a ritual setting. It is the name by which those you Circle with, and the Gods, will know you. Make your choice seriously, but also remember that this choice is not permanent. If you feel your Magickal identity has changed, by whatever event(s), so much so that a name change is also warranted, by all means, make the change. Just make sure those you perform Magickal workings with are aware of your new identity. It is also rarely required (by a Coven or other group) to select a different name than the one given to you at birth, but some individuals feel it not only necessary for developing their spiritual self, but also a very rewarding way to connect with their Pagan identity, and with the Gods.

Roles Within and Without Ritual

2009-11-28T10:36:00.003-06:00

Roles in Wiccan Teaching and Ritual

Role of Clergy
There is a difference between being a Priest/ess and a High Priest/ess. Every Wiccan is a Priest (P) or Priestess (PS) to the Gods, but in Traditionalist settings only those who have taken on the role, honor, and responsibility as Coven leader and teacher may be called High Priest/ess.

And what are those responsibilities? Well, what is the role of a parent? To see that their child grows to happy healthy adulthood, with a strong sense of self but also of familial identity. So, the High Priest (HP) and High Priestess (HPS) hope to see to the continuation of the Tradition by passing it down to their initiates, to teach the Tradition’s ways of ritual and practice, to facilitate the spiritual growth and advancement of their students so that they too may one day take on the mantle of HP/S. In this way (among others) do the HP and HPS serve the Gods that the Tradition reveres.

Any male who leads ritual at any time is the P for that rite (and the same goes for females taking the role of PS), but until and unless they also lead a Coven, they are not a HP/S. The P and PS of any ritual, Traditional oathbound or otherwise, are also the representations of the God and Goddess on this plane of existence.

In ritual, the (H)PS is often the leader; no one should sit or stand before she does or gives indication that they may. It is polite as well to ask permission of the (H)PS before doing anything unusual (such as leaving the ritual, moving widdershins, etc.). One of the (H)P’s main responsibilities is to “collect” the energy of the other participants and ritual in general, and direct it to the (H)PS.

The (H)PS is generally the one with the most "power" within a Coven. That is not to say that she is the "ultimate ruler," but she does have final the final say. However, the general consensus is that ideally, the (H)P and (H)PS should work in a partnership, not with the (H)PS running the show, even though she may the one to whom all final decision defer.

Some (H)P/Ss choose to become legally ordained, but this is rarely, if ever, a Coven requirement. However, legal ordination then empowers the (H)P/S to perform weddings, funerals, and other rites of passage that require such an officer.

Role of Initiates and Other Participants
In the most general terms, participants in any rite are there to lend their presence and energy to the work at hand, whether that is welcoming a season or sending healing thoughts to someone who is ill. Initiates of a Coven are also there to learn the Tradition’s specific ways of ritual, etc.. It is important to further note that even though these other participants may not beacting as the (H)P/S in a particular rite, that does not mean they are laity; there is no laity in Wicca.

Tools

2009-11-23T11:16:00.003-06:00

Tools of Wiccan Craft

Before I start with the list, I want to talk a bit about the nature of tools and their energies. Tools can either be active or passive. This refers in part to Elemental associations. Active tools (athame and wand, for example) are associated with the active Elements of Air and Fire. These Elements are active because they are changing and dynamic, charged up and forceful. The passive Elements are then Earth and Water, because they are more mutable and slow in their changes and how they change other things, so their tools (pentacle, cup. cualdron, etc.) are also considered passive.

Additionally, the God's energy is said to be active, partly because Air and Fire are considered His Elements. Likewise, Goddess energy is passive, so Earth and Water are Hers. This is because the God is seen as being more headstrong and vivacious, while the Goddess has more patience and steadfastness. It does NOT mean that the Goddess (or women in general) is a doormat or utterly unconfrontational. It is simply describing the general nature of Her/their energies as understood and utilized in Wiccan context.

Another way to think of these energies and Elements is as receptive and directive/projective. The wand and athame are used to direct energy, while the pentacle and cup are used to receive it.

Altar and altar cloth - the altar is generally a low table or other flat surface on which other tools are placed during ritual. There is usually a prescribed setting, “a place for everything, and everything in its place,” but these placements vary according to the nature of the practitioner (Traditional vs. Eclectic, group work vs. personal, etc.) and, occasionally, of the rite itself. The altar cloth then is simply a cloth draped over the altar to protect the surface from ash, water, and candle drippings. The color is often determined by the rite and/or season, and it is often preferable that the cloth be of natural materials.

Athame - personal knife, traditionally with a double-edged stainless steel blade and a black wooden handle. In some Traditional settings, initiates’ athames have specific symbols inscribed on their handles, the meanings of which are oathbound. General appearance otherwise is very much left up to the individual. The athame is used for saluting and directing energy (such as calling the Quarters) and leaving the circle if necessary, never for physically cutting. It is considered a masculine tool, one ruled by the God, but varies between persons/groups/Traditions as to whether it represents Fire or Air, but is nonetheless directive in its energies. The two sides of the blade represent the union of duality between God and Goddess, light and dark, hexing and healing, etc., and that a Witch walks in neither extreme, but in balance.

Bell - rung to indicate intervals between parts of the rite. Seen as a masculine tool.

Book of Shadows - in Traditional paths, this is the collection of ritual scripts, instructions, lore, and spells that are considered to make up the Tradition’s core practice. Added to it can be poetry, commentary, and other materials, but nothing is ever supposed to be subtracted. This volume (or volumes, depending on the number of additions) is not revealed until after initiation, and some Traditions hold that it must be copied at least in part by hand. In a personal sense, it is also such a collection that may or may not be shared with others at the individual’s discretion, but is more prone to changes as the individual’s learnings, preferences, and needs of their path progress. Sometimes this more personal version is instead called a grimiore (roughly pronounced grim-mwore or grim-mwaar).

Candles - lit to honor, represent, and invoke the Elements and the God and Goddess, and simply for illumination. Also a symbol of the masculine Fire Element and therefore projective.

Cauldron - a symbol of the Goddess’ womb and a representation of the Water Element, and thus feminine and receptive in nature. It is used to hold either liquid or fire, depending on the rite’s purpose. In less ritualized matters, in can be used to cook herbal brews for Magickal purposes, but in some cases the “cooking cauldron” is a different one than the “ritual cauldron,” depending on the practitioner’s path and preference.

Cup - each participant has their own cup (often a goblet or chalice) for sharing in Cakes and Wine, and the Priestess' is placed on the altar during ritual and is the specific vessel used in the Cakes and Wine rite. Like the cauldron, this tool is feminine, receptive, and represents the Element of Water, and thus the Goddess.

Incense - used not only to "set the mood" for a ritual, but also to represent the active masculine Elements of Air and Fire, and to cleanse and consecrate the circle and its participants.

Names - many ritual participants choose a special name to go by within sacred space. These names can come from a variety of inspirations, and while not always permanent choices, are meant to be personally meaningful and to facilitate the change of mindset necessary for ritual/Magickal workings.

Necklace - women are asked to wear an unbroken (meaning no charms, and if possible, no clasps) necklace of stones or beads (preferably of natural materials) in ritual. This symbolizes the eternal cycle of life that the Goddess is seen as ruling. If men so choose, they may wear such a necklace as well. Other jewelry is allowed or not at the discretion of the group/ritual leaders.

Robe - while some Traditions do practice skyclad (that is, in the nude, “clad only by the sky”), non-initiate workings are generally done robed. This change of clothing is meant to facilitate the change of mindset necessary for ritual and Magick, much like the aforementioned name change. Some groups have guidelines on the color and style of robes, others do not.

Salt/Water - representatives of the receptive feminine Elements of Earth and Water, and when combined are also used in consecrations and cleansing.

Statue - often times, a statue (or statues) is placed on the altar as a representation of Deity.

Wand - a length of (usually) wood and another tool for directing energy. Often used in invoking/channeling rites, and sometimes used to draw the circle. Another directive masculine tool and the other side of the Air/Fire dispute with the athame. Variations exist on standards for length, materials, and adornments.

Celebrations

2009-11-22T01:18:00.003-06:00

Holy Days and Celebrations

There are eight Sabbats, or holidays, in the Wiccan calendar. Four of these are Major or Greater Sabbats, also called Fire Festivals, and they are Samhain, Imbolc, Beltane, and Lammas. The other four occur at the two Solstices and two Equinoxes of each year, and are considered the Minor or Lesser Sabbats. The Wheel of the Year, as the whole of the calendar is sometimes called, is an agricultural calendar, marking the seasons according to observable events, such as the first planting or the first harvest. It also tells the story of the life of the God, conveying how His life stages are connected to these agricultural events.

Each new year is considered to have its beginnings at Samhain (or Halloween), as the word Samhain means “summer’s end” in Gaelic, and it is believed that the ancient Celts divided the year into only two seasons, Winter and Summer. Me theory of why the year begins with darkness and death, is a matter of honoring the Empty Nothing that is the beginning (and ending) of all things; before a mother conceives a child, her womb is empty and void of life, and returns to that state after the child is born.

The dates given below are those traditionally observed, however some choose to figure them according to astronomy, celebrating the Major Sabbats at the precise midpoints between the Solstices and Equinoxes.

Samhain (October 31) - The New Year and beginning of Winter, sometimes referred to as November Eve. The third and last of the Harvest festivals, when all the crops are in and the last animals have been slaughtered for our tables. A time of reflection and mourning. The God has died for the sake of land, and is now the Horned One, riding with spirits and Fae on the Wild Hunt. Together They round up the souls of the departed to join His horde as He escorts them to the next realm. The Goddess is often seen as a Crone at this time, mourning the loss of Her Consort. However, She is still swollen with child, anxiously awaiting Her Son's birth. It is said that the Veil between this world and the next is thin at this time, and so divination and other efforts to make otherworldly contact are going to be most successful. Appropriate symbols for this time are gourds and Jack o'lanterns, and it is customary to leave out offerings of food and drink for the Hunt and other passing spirits.

Yule (on or about Dec. 21) - The Winter Solstice. A time of rejoicing. The God is born of the Earth-Mother Goddess as the Sun Child, the Winter-Born King. Just as there will now start to be more daylight than night, the God's presence and power now begins to grow. It is customary to exchange gifts with loved ones to celebrate His birth, and decorate with candles and evergreens. Ornaments on trees are a form of sympathetic Magick, reminding the plants to bear fruit come Springtime. The word “solstice” loosely translates to “sun stands still,” conveying the idea that the Sun pauses at this point before resuming its travels across the Heavens.

Imbolc (February 2) - Also called Candlemas, February Eve (if marked as Jan. 31 instead) or The Feast of Torches, and sometimes spelled Imbolg, this is the beginning of Spring and first of three fertility festivals. The God is a young growing child, the Goddess His nurturing Mother. Now is the time of year that we begin to notice the lengthening days, and thoughts of misty dew-drop mornings come to us. The word "Imbolc" comes from the Gaelic "Oimelc," meaning "ewe's milk," since mother sheep are now able to nurse their lambs. We light torches to lead the young God on His quest for the passion-love of the Maiden Goddess rather than the maternal care of his Mother.

Eostre (on or about Mar. 21) - Alternately spelled Eostar, this is the Spring Equinox, also called Ostara, and the year's second celebration of fertility. The Latin "equinox" literally means "equal night," and this is indeed the first time of year when daylight and the dark of night last for the same duration. The God can be called a "young buck," hungry for the touch of his Maiden-Goddess love. It is now that fertility starts to be seen, as the first flowers, fruits, and vegetables can surely be planted. The old is banished for the new, spring cleaning on the physical level and beyond. Rabbits and eggs, ancient symbols of fertility and new life, are the calling cards of this Sabbat.

Beltane (May 1) - Sometimes called May Eve and observed on April 30 instead, this is the culmination of the year's fertility. The God and Goddess, as the King and Queen of the May, are joined and finally consummate Their love. This is a time of rejoicing, and celebrants dance around the Maypole, which itself represents not only the physical act of love but the Divine Union as well. The name of this Sabbat refers to the "Bel fires," great fires that were built and leapt over in the hopes of fertility, which is not limited to bodies but extends to ideas and endeavors as well.

Midsummer (on or about Jun. 21) - The Summer Solstice, sometimes called Litha. This is the height of the God's power. The Goddess, no longer His Maiden Bride, now moves to the position of Mother-to-be, pregnant with the Divine Child. The crops are growing steadily, and there is more time for both rest and merriment now. As at Samhain, the Veil is thin here too, and so the mischief-making ways of the Fae are readily seen. The days are at their longest, and while that means there is more light for both work and play, it also means that there is only one way to go - down. Soon the night will swallow the day once more, and it is time to make the most of the light while we can.

Lammas (Aug. 1) - The beginning of Autumn, sometimes called Lughnassadh, or marked as August Eve on July 31. This is the first of the harvest festivals, when the earliest crops are ready to be brought in for storage for the Winter months still ahead. It is now that the God begins His descent, makes His first sacrifice for the people and the land, and also to honor all that His Mother, the Goddess, has thus given. Her belly continues to swell with both bounty as the crops come in, and with child as She carries He Who will be the Winter-Born King. "Lammas" comes from Gaelic, meaning "loaf mass," a feast of bread made from the freshly gathered wheat. Symbols of this Sabbat range from grapevines and apples, to cornstalks and sheaves of wheat, to cornucopias, to the first of the changing leaves.

Fall Equinox (on or about Sep. 21) - Also called Mabon. The second of the Harvest festivals, when more crops are gathered, more animals are slaughtered, and the God makes His second sacrifice. By some He is now called Lord of the Grain, as He dies a little more with each stalk that is cut down. The Goddess can be called the Grain Mother, as She still awaits the birth of Her Child, and presides over the Harvest in Her Consort's ever-growing absence. Again day and night are equal, just as it was at Eostre, but this time we are moving into the darkness instead of the light. The sickle, the curved blade used for the falling of grain, is an appropriate symbol now. It is also time to think back on the year, see what we have accomplished, and what we have yet to do in the short time before Winter begins anew at Samhain.

Also important are the Full Moons, or Esbats, of each month. Those are the times to work Magick, casting spells for healing or prosperity, or doing other works (the Sabbats are generally not appropriate times, as the focus then is to turn the Wheel of the Year and celebrate the season). It is the specific time also to honor the Goddess and to attempt connection with Her, either through meditation or channeling, or both.

Death, and an Apology

2009-11-19T00:00:00.003-06:00

The apology first; it's been a week and a half since I posted here. I was ill, both physically and mentally (bronchitis/sinusitis and lack of depression/anxiety meds). But I'm doing better now, on both fronts.

And now...

Death and Dying

Similar to many Eastern belief systems, I hold the ideas of reincarnation and Karma to be true. The God is seen as being reborn each year, and indeed anyone can observe the whole of nature cycling to Her new life in the Spring. So, why should animals (humans included) be any different from the rest of nature? This is the logic behind the belief that, after death, our spiritual essences (or souls, if you prefer) journey to a paradise called Summerland, where we rest, commune with the Gods and loved ones, and reflect on our most recent life before being reincarnated into another form. Some even remember or have recovered memories of their past lives, and so trust not only the logic, but their own experiences as well.

Personal belief varies as to how many times one soul is reincarnated, but for me, I believe we all have lessons to learn, and that can take innumerable lives, or just a few. Views also differ on whether human souls are always human, or if we have been and can be other forms of life as well. Again, I feel some lessons are better learned as other forms; survival instincts may be better honed as a fox, and patience is essential if one is a tree. Some hold the original Hindu idea of a reincarnation progression to be true, believing that, once one is incarnated as a human, one can never revert to an animal. Others believe that we get to choose our next incarnation. I personally disagree with both these ideas, for much the same reasons as the previous item.

It’s also a matter of personal belief whether new souls are ever created, or if there are always the same number of souls being recycled over and over. I believe it’s a little of both. Just as with Divinity being like drops in the ocean, the same can be said of souls. I believe there is a constant and consistent amount of energy and “God stuff” in the Universe at all times (similar to the Law of Conservation of Energy), but it takes different forms and is parceled out in different ways. So, even if my specific soul learns all it needs to after this particular life and rejoins the whole of Divine Energy, it may then be re-infused into multiple entities later on.

I also believe that I have known and loved everyone I will ever meet in this life, in all my previous ones. However, it may have been in different capacities. Someone who is a casual acquaintance in this life may have been a lover or spouse in another, and my son could have been another family member, or simply a friend last time. This is so because of the way souls mingle together, as described in the last paragraph. Essentially, if all souls are re-absorbed into the Whole and then released in a slightly different way, of course pieces of the past will remain, and those pieces that were separated will again seek each other out.

Karma comes into play with these reincarnations, in that it determines what rewards and burdens are put upon us in our next life, in the same way that the Three-Fold Law determines consequences in this life.

Magick

2009-11-09T12:40:00.002-06:00

I define Magick as occultist Alestair Crowley did, “the Art and Science of causing change in accordance with Will” (spelling it with a "k" is also Crowley's doing, and is meant to differentiate between Witchcraft and sleight of hand). Using that language, Magick becomes no more mysterious or “supernatural” than raising my hand. And, indeed, to any well-trained Witch, it shouldn’t be. Magick is similar to prayer, as it is an appeal to another source for intervention and assistance. However, I view Magick as more involved than prayers; to my mind, prayers are handing over the situation to that other power, saying, “You do it for me and I‘ll cross my fingers and hope it all works out.” Magick is instead saying, “I’m doing what I can on this plane, and now I need You to do what You can in the astral.” If involving some area of the mundane (finding a job, for example), any Magick done should be an extension of mundane efforts (filling out applications, submitting resumes, etc.).

Magick can be categorized as either Low (natural) or High (ritualized). A good rule of thumb to tell them apart is that High Magick will involve naming a specific Deity or other entity and asking for Their help, and will also usually include a prescribed set of actions and words. Low Magick, however, simply uses the forces of nature and personal power of the Witch* to achieve its ends. The two can also be combined, such as charging a pouch filled with herbs and stones associated with fertility, and also sending up a request to a fertility Deity. My belief system and way of worship allow for and incorporate both High and Low Magick, and also the described combination of the two.

Within the Low and High categorizations, many specific forms of Magick exist as well. Below is a partial list with brief explanations, and how they may or may not fit into Wiccan practice:

Candle: As simple as lighting a candle and stating its intent (Low), or as elaborate as anointing it with oils/herbs and calling an entity into it (High). In Wiccan ritual, candles are lit in ritual to invoke the Elements and Deity, but the other forms discussed can be utilized as well.

Chaos: No specific plans, do what works, different every time, usually done spur of the moment with little to no forethought, using whatever's available. Powerful, but highly unpredictable. Incompatible with Wiccan ethics, as it does not consider all possible outcomes and after effects (it‘s a means to an end and little else).

Creature: Working with dragons/spirits/angels/fae/etc.. This is a Low form of Magick, unless it involves a Fetch (direct contact with one specific creature instead of the species in general). The creatures do your work on the astral in combination with your efforts on the physical. Not common to Wicca, but can be done by Wiccans.

Elemental: Working with weather, warding, etc.. Weather Magick is fairly common in Wicca, as are warding and shielding (although there is some ethical debate surrounding them, and whether they interfere with another’s Will).

Knot/Cord: Weaving intent into a cord, whether by braiding, knotting, etc.. Most often done on the self, so there’s limited ethical concern.

Passive: Hoping for change, unspecified "for the best" outcome, "the Gods' Will be done." Usually done in terms of healing, or for those who are near death. Limited ethical concerns here, but asking first is a good idea.

Poppet/Fifa: Inflicting a doll or other representation of someone, believing that whatever befalls the doll also befalls the person. Very powerful and works even better if subject's DNA is available (hair, nail clippings, etc.). At odds with Wiccan ethics, because of the influence on others; presumably (and in most cases, in fact) this type of Magick is done without the subject’s prior consent, and is little more than a means to an end. Often associated with Voudun, however only “dark” practitioners, or “bokor,” seek to assert their Will over others; the Voudun religion is much more complex and spiritually/shamanically focused than just this one form of Magick.

Sex Magick: Energy is raised during the act, then released towards the goal at orgasm. Again, intent determines whether there’s an ethical breech, and of course the willingness of the participants is a factor as well.

Shamanic: Private/kinship/tribal/familial, outsiders are only brought so far into the knowledge of it, and there is an emphasis on the astral/Otherworld. Gardnerianism (and other forms of Traditional Wicca) can be called a tribal system (and often have a family feel/metaphor to those involved), connection to the Otherworld is a common and even encouraged occurrence in Wicca in general, and obviously those not initiated can only be brought so far along Gardnerian/Traditional lines.

Sympathetic: Mimicking/acting out what is to happen. In a Wiccan context, the dancing done at the Sabbats because the purpose of those rituals is to turn the Wheel.

Talismans/Amulets: Magick that involves creating power-infused symbols/sigils/words/objects. Talismans are usually written and burned in ritual while amulets are objects and can be done outside ritual with energy and other anointments. Generally no ethical qualms, depending on intent.

(*Note - It is also my belief, though, that since the same “God stuff” makes up everything, including the forces of nature and an individual’s power, it is still calling upon the Divine for assistance, albeit indirectly. In my view, the distinction between High and Low Magick is semi-false, a difference of form but not entirely of function.

Bath & Body Works Employee Fired for Being Wiccan

2009-11-06T09:51:00.005-06:00

From the LiveJournal community BiPolyPaganGeek:

A boycott against Bath and Body Works (Original article on Examiner.com)

Gina Uberti, in this case is Wiccan and had been prior to hiring with this company. Every year for the last six years of her eight year employment, she would take the week of Sahmain off and head to Salem, Massachusetts to celebrate the holiday. Her leave had been approved almost a year prior to the incident.

In 2008, a new manager had been hired into Uberti’s store and had called Uberti to discuss why she was unavailable to her employers during her vacation. She also expressed her disappointment in the fact that Uberti would take a vacation during such a critical time in the company. Uberti informed her manager that the leave was approved almost a full year before. After her manager inquired as to why she would take that particular week off, Uberti disclosed her religious beliefs and explained what she believed and why October 31st was such an important holiday.

Her manager replied, “that is the most ridiculous thing I have ever heard, let me ask you where your priorities should have been?” Uberti asked what was so ridiculous and was told, “Well, you will need a new career in your new year” and “I will be damned if I have a devil-worshipper on my team.” Uberti was fired shortly after the phone call.

Because this is pending litigation, B&BW cannot say anything other than "no comment" until the case is resolved. However, I recommend going to their site and emailing them, if it be your will, to tell them that their Wiccan and Pagan customers will be withholding their custom until this matter is resolved in a just manner.

Original entry

This. Is. BULLSHIT. Of course, the manager is free to have her own views and beliefs, but those views and beliefs SHOULD NOT AND CANNOT affect how she treats her employees, nor which employees she has working under her. This makes me so sad. I'm half tempted to go into the B&BW at the mall where I work and say something.

Admin Post: In Bit of a Pickle

2009-11-04T11:34:00.002-06:00

So I've recently signed a contract with Suite101.com to be a Freelance Contributing Writer (yay for me!) I can write about anything I want at this point, so long as it's never appeared on the internet anywhere else, and once I post it there, I can't reproduce it anywhere else online for one year.

Here's why it matters to this blog: Most of the rest of my "101" material falls into that category of unpublished-online. So my question to you few readers I have, is how would you feel about my submitting the future lessons to Suite, and then linking to them from here? You'd still get to see them, just need to leave Blogspot to do so.

Weigh in on the issue for me?

November Full Moon

2009-11-02T13:30:00.004-06:00

Full Moon in Taurus, Nov. 2, 2009 c.e.

See this chart for a list of Moon Names from various cultural and religious traditions.

Here are some informational links:
- Starweaver's Full Moon Magic
- Full Moon in Taurus from Astrology.About.com
- Full Moon in Taurus from CaliforniaPsychics.com

And listen to this: Wytches Chant by Inkubus Sukkubus. This is a haunting rendition of the traditional Goddess chant, appropriate since She's at Her strongest at this time.

Last thought for today, something I didn't realize before but that also makes perfect sense; at the Full Moon, its sign is always opposite to that of the Sun's. Not only is this astronomically logical, it is spiritually symbolic, the God and Goddess embodying opposing (though not necessarily antagonistic) forces. This
Full Moon seems especially poignant, since we just passed Samhain - the Goddess is at Her peak while the God has reached His very depths. Something to think about for Esbats this months.

Theology

2009-11-01T09:00:00.004-06:00

Wiccan Deity Construct

The main Wiccan view of Deity is that of the Union of the Horned God with the Great Mother Goddess, and this Union is related to the ritual celebrations throughout the year. The God is born at Yule, grows in strength till Midsummer, declines during the Fall months, then dies at Samhain to be reborn again. He lives and dies for the sake of the people and the land, growing with the seedlings and dying with the harvest. The Goddess is both Mother and Wife to Him, depending on the moment in the cycle. This is not, however, an incestuous relationship, but part of the Mystery of the Divine Union. The Goddess is specifically honored during Moon rituals, called Esbats, with the Full Moon seen as the height of Her power.

Many words can apply to my personal view of Deity, that may or may not be shared by others;

1. Monism: I believe that, ultimately, all Divinity and existence stem from a single source of “God stuff,” that both encompasses and transcends name and form (this differs from monotheism, in that I do not claim there is one God, but instead that all is One, and all is God/Divine).

2. Duotheism: I believe in the Divine Union of the God and Goddess, and that all life and Divinity spring from this Union (the Union itself being a dualistic manifestation of monism, as was explained above).

3. Polytheism: I believe there is more than one God and more than one Goddess, that the names and faces recognized by other cultures and paths are further expressions of the Divine Couple.

4. Pantheism: I believe the physical universe itself is Divine, and thus infuses all forms of existence with Divinity, with that “God stuff.”

5. Panentheism: I believe there is more to the Divine than the physical universe, that Divinity is comprised of, encompasses, and transcends this plane simultaneously.

6. Animism: I believe all entities have their own spark of Divinity that is uniquely theirs, yet all made up of that same "God stuff."

7. Henotheism: I believe all views of the Divine are valid, even if they differ from my own; I contend that all God-forms exist, even if my specific practice does not focus on Them.

But perhaps the most important term is nondualism: I believe all these views are not only valid, but accurate, and not at all in conflict with each other. I don't see the nature of the Divine as either/or, but rather this/and.

For clarification's sake, think about the concept of Divinity as being like the ocean. In the ocean, there are innumerable drops of water, broken down further into molecules and atoms even. Each atom, each molecule, each drop is indeed an individual entity unto itself. However, they are all still simultaneously part of the ocean, are made up of the same “ingredients” as the rest of the ocean, and can also split and come together in different ways (i.e., two drops can become one, then join with a third, then split back into only two, etc.). It's all still water, but can be viewed and appreciated in its more individualized forms as well.

There are those who practice what is beginning to be called “hard polytheism,” believing that every Deity is separate and individual unto Themselves, without a monistic, pan- or panentheistic idea of a higher source. My view, in contrast, can be described as “soft polytheism,” since I do see the Gods as separate, yet still pieces of something greater, and in that way united. However, in most practices it doesn't matter if all involved agree on the "true" nature of the Divine's existence, as long as they can agree on the specific God forms being honored. If all participants in a ritual can agree that the God and Goddess they are calling on are, say, Isis and Osiris, and it's understood what these Gods represent, it doesn't matter if one person views Them as wholly individual and another believes They are part of something greater.

In closing, here is a quote from the novel Lord of Light by Roger Zelazny, that struck a chord with me the moment I read it. It struck me as truth, and one of the most concise and beautiful descriptions of the condition of Godhood I‘ve yet encountered:

“Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal, for even the lowliest laborer in the fields may achieve continuity of existence. […] Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. […] Being a god is being able to recognize within one’s self these things that are important, and then strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, the rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one’s ruling passions. Those who look upon gods then say, without even knowing their names, ‘He is Fire. She is Dance. He is Destruction. She is Love.’ […] they do not call themselves gods. Everyone else does, though, everyone who beholds them.”

Blessed Samhain

2009-10-31T09:01:00.003-05:00

Blessed Samhain.

Click to enlarge.

Lyrics: "You Can Still Be Free" by Savage Garden

Lyrics: "Lord of Shadows" by Akasha (my mother)

All artwork by Ravon. I wish her site wasn't gone.

Wiccan Ethics II - Grey Areas

2009-10-30T12:54:00.002-05:00

This is the second part of the ethics lesson, some common questions and conundrums.

Veganism/Vegetarianism
I myself used to be a lacto-ovo vegetarian, but realized that I was simply because my ex-fiancé badgered me into it. Veganism/vegetarianism is a fine choice if someone wants to live that way, and done right it can be very healthy. However, I think citing the Rede as the reason is silly. Even if you don't believe in killing animals for food, the plants you eat are still dying, and I've heard of (not actually read though) studies that show that plants scream at supersonic levels when cut down. And, animals kill each other for food naturally, they didn't learn that from humans. And those that aren't predators are still killing plants, and in some cases will eat insects as well. In nature, life comes from death, and I personally don't see why humans should be any different. After all, we're animals and a part of nature ourselves, no matter how hard we may try to remove ourselves from it. This is not to say I agree with all the slaughterhouse and farming practices out there, but even for animals in the more extreme conditions, death seems all the more merciful. And there’s also the argument that, since harm constitutes senseless acts, killing one animal to feed another isn’t truly harm anyway. Overall, I think using the Rede as a justification for one's diet is not only unnecessary, but also somewhat missing the point.

Harm to Self
"None" in the Rede does include the self. However, things like smoking and extreme sports are exceptions of sorts, as long as the person is willing to accept the consequences of engaging in such practices. If one was to get cancer from smoking, it should come as little surprise. If one breaks bones or becomes paralyzed as a result of their sports activities, they have no one to blame but themselves. However, addiction to, dependency on, and/or abuse of such things such as drugs, alcohol, sex, gambling, the internet, etc., are serious issues and should be brought to the attention of someone in a position to help, especially some sort of professional therapist and/or counselor. Additionally, as has been stated, one has presumably chosen to engage in these actions (with the exception of addictions; those are not always under the control of the individual), and since harm is, by definition, non-consensual, it is not truly doing harm to one’s self.

Harm in Self-Defense
Also a case of, "as long as you're willing to accept the consequences..." but my personal feeling is also that it is a last/desperate resort. If all other means fail, or the danger is so imminent that there simply is no time except to react on the "Fight or Flight" instinct, then striking back when attacked is permissible. Still, though, there will be consequences to face afterwards, and this should come as no surprise to any Witch. However, there is also the argument that this is not truly harm, since it is not malicious or wanton damage, but in fact warranted actions in reaction to an inflicted situation.

Non-Physical Harm
Thinking before speaking is always a good policy. But of course there are those who are too quick on their feet and then instantly regret what just came out of their mouth. A willingness to accept the consequences of one's actions (or words, in this case) is again the main point.

Harm to Belongings
It is most certainly an inconvenience when one's things are damaged, and can also cause emotional distress. This still plays into one's Karma, but I see it as a kind of "lesser offense" in the great scheme of things. If physical harm is a felony, then harm to belongings is a misdemeanor; still punishable, but not as severely.

Consensual Harm
The key word here is CONSENSUAL. It is assumed that the person being harmed is aware of and has willingly accepted the risks of engaging in such behavior. Only if the person doing the harming goes too far (such as ignoring safe words, the bell at the end of the round, other "stop" signals), is the Rede in violation. However, I feel the need to add that, really, there’s no such thing as consensual harm, since harm in context of the Rede means wanton, malicious acts. Such things as violence, pain, and other hurt can be consensual, but harm cannot.

Initially Harmful Actions and Failure to Act
Sometimes, an initial harmful act can prevent greater and more damaging harm in the future. A personal example, when I ended my relationship with my ex-fiancé, we were both emotionally harmed. It also meant that I had to sacrifice something I had come to enjoy, attending weekly concerts of a local performer at a coffee shop, because my ex-fiancé attended and I wished to cut off all contact with him. However, because of the state our relationship had reached, it was no longer healthy for either of us to remain in it. At the time, I was the only one willing to admit that, so I did what I thought to be right, which was ending the relationship. Now, I believe that both of us are certainly the better for it, but we both had consequences and hurt to deal with as a result of the appropriate action. That, then, is what is at the heart of the Rede. If I had simply worked to avoid the more imminent harm of a break-up, I would have been doing greater harm in the long run. I weighed my options, considered my resulting responsibilities, and made my choice. So, failure to act can also cause harm. This is the way the Rede is said to be a call to action, rather than a passive, permissive statement.

Avoiding Killing Insects
This is damn near impossible for me. Sure, I could walk with a broom, sweeping my path before each step (I've heard of peoples who do so according to cultural customs), but that doesn't work in a car, and I ride in those fairly often. Second, many insects have such a brief lifespan, and not all that complicated an existence either (their purpose is to basically fornicate before they die), that it's hardly lowering their quality of life by squishing them (except that squish = death). Thirdly, there are so many kinds of insects and they reproduce so quickly, their population isn't noticeably affected by said squishing (not that it's OK to thoughtlessly kill anything just because it's not endangered or rare, caveat caveat caveat...). All that said though, I rarely kill bugs on purpose; only if they're on my person or in the kitchen, or else if there's a major infestation of some kind. Otherwise I don't mind the occasional crawly in my home.

Pacifism
I don't believe that the Rede dictates this either. As was already discussed, “harm" and "hurt/pain/violence" are different things. There are Wiccans who choose to enlist in the armed forces feel the Rede certainly allows it, as they believe their Will (the correct, just, and appropriate thing to do) is to defend their country.

Wiccan Ethics I - Explanation

2009-10-28T02:29:00.006-05:00

This lesson will be in two parts. The first is simply explaining and defining Wiccan ethical tenents, while the second will explore some common scenarios and questions.

Wiccan Ethics

The basic ethical tenant of Wicca is the Wiccan Rede, which states, “An it harm none, do what you Will.” A simple, yet highly profound statement.

The word, “An” is usually cited as meaning, “if.” However, more accurately, it should be read “so that.” So in essence, the Rede says, “So that it harms none, do what you Will.”

"Harm," as mentioned in the Rede, means unwarranted, wanton damage. For example, it's not OK to smack someone for no reason, but if one feels pain after beneficial surgery, the doctor has not done harm; that pain is an acceptable consequence of the procedure.

"None," of course, not only means others around you, but includes yourself as well.

"Will," in this case, does not mean "whatever you want." Your Will is your sense of what is correct, just, and appropriate in a given situation, even if it isn't what you want to do. Another example, you find a wallet on the street with a substantial amount of cash inside. Your want may be to keep the money, but most likely your Will tells you to do what you can to return the wallet with ALL its contents to the rightful owner.

"Do as you Will" is not a statement of permission, it is a call to action, that you do consciously work your Will in any situation. Going back to the wallet on the street, you could just walk past and leave it there, but abiding by the Rede would mean that you pick it up and turn it over to the authorities or contact the owner yourself, whatever you deem necessary to return it to its owner.

Overall, "harm" in the Rede refers to wanton damage, maliciousness, forced acts, etc., whether mundane or Magickal. Additionally, the Rede does not state, "if it hurts someone, don't do it." Instead, it states, "so that it causes no harm, you must do it." Not that you can, or may, but that as a Witch, you have an obligation to do it.

Notice that that the Rede makes commentary on actions that cause no harm (that you are to follow through with those actions) but you may be wondering about actions that do harm. The Rede says nothing about them, this is true. It is left up to the individual to decide whether to commit actions that cause harm. This is an important caveat to the Rede that I feel is far too often, at the very least, overlooked if not outright ignored; sometimes working your Will means that someone will be harmed. But will an initial harmful action prevent greater harm in the future? Are you prepared to accept the consequences of said harmful action? All things to carefully consider when a harmful action presents itself as an option. If after such consideration harm is simply unavoidable, since you did in fact work your Will and your intent was not to do harm, any resulting harm is then another consequence to be dealt with (NOT ignored or disregarded, but actually faced), and not a violation of the Rede. The Lycian Tradition of Wicca adds a second statement to their interpretation of the Rede, “an it cause harm, do as you must,” to convey this particular caveat, but it is my personal understanding that this is implicit in the Rede as it stands.

Related here, it must be understood that the word “rede” means “advice or counsel,” not “commandment.” So although it is a call to action, encouraging one to engage in behavior that conforms to one’s Will, it is not saying, “you MUST act in this way, or else!” The consequences of disregarding the Rede’s advice are usually subjective and personal, and it is in fact part of the Rede’s advice that one think about what it will mean to ignore it.

And unlike some practitioners out there today, I don't believe that the Rede applies to everyone. If I can claim that I won't go to Hell because I don't believe in it, then it would be hypocritical of me to then say that everyone is bound by the Rede. It only applies to those who believe in it, those folk being Wiccans. While I may have my own opinions on the actions of others, I don't scream the Rede at all "wrong-doers" in an attempt to stop their behavior. If I did, I'd be no better than the fundamentalist Christians who yell at all of us Pagans that we're devil-worshippers and we're sure to burn for it.

If one were to translate the Rede out of the more poetic and archaic language in which it is most commonly presented, it would be essentially, “you have an obligation to do what you feel is right so that it causes no unwarranted damage, but sometimes that damage is unavoidable, and so you must also have the responsibility and maturity to accept the consequences of your actions, whatever those actions or consequences may be, including what may happen if you act contradictorily to your Will, or do not act at all.” It’s a lot of meaning to pack into eight little words, hence the power and profundity of the phrase.

To move on to a secondary but no less important ethical statement, the Three-Fold Law (sometimes alternately referred to as the Law of Return) is of course tied very much into the Rede, and it states that whatever is done, for benefit or for ill, comes back three-fold. This is not, however, a statement to be taken literally. Some believe the three folds are the physical, mental and spiritual levels that will all be affected; or that the levels are the self, those directly affected by the act, and the “bystander effect” of indirectly impacting others; or that equal acts will come back three separate times. But most, if not all, will agree that the Law is not saying donating $100 to charity will miraculously get you an extra $300 in your bank account.

Regardless, the point here is that none of us live in a vacuum so everything we do, Magickally and otherwise, will have an affect on everything else. The essence of it is then, to be aware of your actions, and that they have consequences. Sometimes those consequences are rewards, sometimes they are burdens, but they WILL happen. Just as one of Newton's Laws states, "Every action has an equal and opposite reaction." "Opposite" here is not to say that good actions beget bad consequences, but instead that the reaction, the goodness or badness, moves the other way, back to the source rather than away from it. As far as "equal" in that statement goes, applying it to the topic at hand means basically you get what you deserve, and the Universe/Gods/Karma/what-have-you will not dish out excessive rewards or burdens, only what is proportionally appropriate to the initial action.

To put it in the most basic of terms, Wiccan ethics are about being proactive and responsible in your choices, and having the maturity to face the consequences, whatever they may be.

History, in Brief

2009-10-11T03:05:00.003-05:00

A Brief History of Modern Wicca

Keep in mind there's plenty here that lots of people disagree with, some very vehemently. I encourage all who read this to do their own research, getting as scholarly as possible. With that in mind, I can tell you that what follows is the history as my parents have always explained it, their sources being their own training and independent research.

Gerald Brosseau Gardner, a British civil servant, claimed that at some time in the early 1930s, he came upon a Witchcraft Family Tradition (or FamTrad) practicing in the New Forest area of England. He was later granted admittance to this Coven, having proved to the High Priestess' satisfaction that he had "Witch Blood," that a blood ancestor of his was a Witch of some kind or another (he did not claim a direct, unbroken lineage of parent-to-child teachings of Witchcraft from this ancestor, however, simply that this ancestor existed and was a Witch). This was necessary because, at that time, not only was Witchcraft illegal in England, but also closed off to those not "of the Blood.”

As time passed, Gardner saw his Coven mates growing older, and their children uninterested in taking up the practices. He didn't want to see these beliefs die out, so with permission from his High Priestess, he began to write fiction inspired by his beliefs and experiences (High Magick's Aid and A Goddess Arrives). When the anti-Witchcraft laws were finally repealed in 1951 and replaced with the Fraudulent Mediums Act, he published non-fiction books on the subject (The Meaning of Witchcraft and Witchcraft Today). He used these books as a way to get the word out, to attract the right sorts of people to him so that they could become his students.

In order to teach others, though, Gardner needed a different way to say what his path taught; as was a requisite of his Coven, he had taken an oath not to reveal certain specifics of the Coven's practices. Additionally, Gardner also said he did not receive complete materials, being that much of the FamTrad was oral and performed by rote and from memory, as opposed to being written down. As such, parts of it were unfortunately, naturally lost over time. So, passing down his learnings as they stood would have been impossible at worst, and impractical at best.

But how to avoid breaking his oaths and still teach the Witchcraft he knew? First, Gardner obtained permission from his High Priestess to move forward with this endeavor, and then he set about finding new ways and words to express the same ideas, which he did by reading the works of other occultists (and in some cases, joining other occult orders, such as the Freemasons and the Order of the Golden Dawn), researching cultural anthropology and other related subjects, and drawing from his many travels to India.

Gardner may also have based what are now the Gardnerian Tradition's rituals on what he'd already been practicing, but unless a very unethical member of his FamTrad comes forward, we won't know exactly. However, I do feel safe in saying that his intention was retain the same feel, evoke the same emotions and experiences, and impart the lessons in similar fashion as his FamTrad, and that he would not have began teaching what we now know as Wicca unless he felt his work had in fact achieved those aims.

With these changes, Gardner was able to begin teaching non-hereditary seekers, and his body of works became known as the Gardnerian Tradition of Wicca. This Tradition has in turn inspired other Traditions and become the foundation of all of modern Wicca as it is known today, as well as influencing other forms of modern Paganism.

Other Categorical Definitions

2009-10-06T13:44:00.004-05:00

The series continues, folks. As before, YMMV.

A. Pagan vs. Wiccan

All Wiccans are Pagan, but not all Pagans are Wiccan. Many use the Christian denomination model as a comparison (e.g.: all Methodists are Christian but not all Christians are Methodist), however this is a false analogy; Methodists and all other Christians conceive of and worship the Divine under the same name, and the other beliefs and the services of these various denominations share many additional similarities. The same cannot be said of the full spectrum of Paganism. Some follow a specific cultural pantheon, such as Celtic, Norse, Greek, etc.. Others do not ascribe to one pantheon, instead following whatever Gods call to them regardless of Their cultural origins.

Additionally, there is often variation in the ways in which these Gods are honored. Wiccans, for example, hold their rituals within an energy circle, calling on the four Quarters (compass directions) to watch over their sacred space and also utilize certain tools for specific purposes within their rites. In contrast, Asatruar (followers of Asatru, an attempt to reconstruct the original ways in which Norse Gods were honored) hold what are called "blots" (rhymes with "coats") in which they share food and drink and toast the Gods, without other formalities.

B. Pagan vs. Heathen, eventual blasphemy

Most Asatruar and some other groups, such as modern Druids, prefer the term "Heathen" to Pagan, but the two words mean essentially the same thing; the common people of the land. Pagan comes from the Latin paganus, which means "country-dweller." Heathen means "someone of the heath, the countryside." The words came to be derogatory with the Christianization of the Roman Empire. The soldiers used the word paganus to refer to those civilians living in outlying regions who still worshipped pre-Christian Deities. Eventually, to be a Pagan or a Heathen became an undesirable, and then blasphemous, thing as Christianity began to take a stronger hold over Europe, and it was decided that the pre-Christian Deities were false and/or demons in disguise. Additionally, "heathen" originally carried conotations of the land being uncultivated, which, when applied to people and their beliefs, became a negative rather than simply a descriptor.

C. Pagan vs. Neo-Pagan, and other divisions

This is becoming largely a matter of personal choice and opinion. There are those who would say that Paganism encompasses all religions and spiritual paths of non-Abrahamic origin (Judaism, Christianity, Islam, their direct predecessors, and any and all “off-shoots” thereof that still follow the God Yahweh/Jehovah/Allah), and that putting “Neo” in front of it just means it’s a more modernized take on something older. This definition of Pagan would then include Eastern Traditions such as Shinto, Hinduism and Buddhism; and Native Traditions like those here in the Americas, or in Africa, or the Aborigines in Australia.

Others divide the whole of Paganism into three levels: Paleopagan (those that have an constant and consistent line of followers back to their origins, such as the aforementioned Eastern Traditions), Mesopagan (attempts to re-create or revive otherwise Paleopagan religions that can sometimes blend Abrahamic teachings as well), and Neo-Pagan (any path whose origin seems to lie in comparatively modern times, specifically within the last half-century or so, but is usually influenced by pre-Christian belief systems and customs). By that definition, Wicca is usually considered Neo-Pagan, with the possible exception of British Traditional Wicca (see more about these distinctions here).

D. Witch vs. Pagan, Witch vs. Wiccan

All Wiccans are Witches, but not all Witches are Wiccan. Some Pagans are Witches, and some Witches are Pagan. The only requirement for being a Witch is that one practices Witchcraft, which is a skill set that generally includes working Magick and casting spells in some form. Some Witches are religious/spiritual/theistic about their Witchcraft, while others are not (yes, there are atheist Witches). One can even be a Christian Witch, or Jewish Witch. To be a Wiccan Witch, one must simply practice one’s Witchcraft within a Wiccan framework. All Wiccans are indeed Witches, because even the act of ritual is a Magickal act according to Wiccan teachings; Magick is integral to the practice of the religion.

As always, questions and feedback encouraged and appreciatied.

Wicca - A Personal Definition

2009-10-02T02:28:00.003-05:00

For those of you who are familiar with Wicca, YMMV and I don't expect total agreement here (and in the case that someone were learning from me, I'd just expect for them to be familiar with and use my definitions so long as they were under my guidance, so that they could understand my perspective and reasonings). Again, my main purpose in posting these lessons is to make sure that my thought processes translated well into words, that things are clear and coherent, etc.. Comments and questions GREATLY encouraged and appreciated!

Wicca

This is a basic outline of my personal guidelines for what constitutes a Wiccan path/system. Others’ definitions certainly vary. Most of the concepts addressed here will be investigated more in depth as the series of lessons progresses.

A. Belief

1. Reverence of Goddess AND God, together and equally. Wiccan worship and practice focuses on the archetypes of the God and Goddess, seeing them as the ultimate manifestation of masculine and feminine divinity (among other equal, opposite, and complimentary pairs of forces and concepts).

2. God forms/names must be European in origin (this can include Egypt, since there is evidence they had contact with Britain; some samples of ancient Egyptian bronze were made from native copper and British tin). This is because I see Wicca as the continuation/revival of Pre-Christian Native European Shamanism. The Deities and spirits of Native North/Central/South American paths, the rest of Africa, Asia, India, and Australia are NOT Wiccan. Sumer, Babylon, Mesopotamia, etc., however, would be acceptable sources.

3. Belief that the Gods can be directly contacted, whether through channeling, meditation, or other means. Also, It’s important to realize that one doesn’t need an intermediary, but will sometimes need a teacher or guide for the contact to be safe and successful.

4. Having a reciprocal relationship with the Gods. One does not need to grovel before the Gods, but instead willingly serve Them (if one finds one’s self serving Gods that never give back, it may be time to find “new” Gods to work with. Conversely, one cannot expect the Gods’ assistance or intervention in anything if one does not honor Them in some reciprocally meaningful way).

5. Belief in the effectiveness of Magick. Having confidence that your rituals and spells will work as they should is just as important as performing those works.

B. Practice

1. Celebrating the Sabbats with an understanding of their symbolism and story. There are eight Sabbats, or holidays, in the Wiccan calendar, also sometimes referred to as the Wheel of the Year. The dates given below are those traditionally observed.
a. Samhain - Oct. 31
b. Yule - on or about Dec. 21
c. Imbolc - Feb. 2
d. Eostar - on or about Mar. 21
e. Beltane - May 1
f. Midsummer - on or about Jun. 21
g. Lammas - Aug. 1
h. Fall Equinox - on or about Sep. 21

2. Casting a Circle wherein the ritual will be held. The Circle denotes sacred space for sacred acts, and is consecrated to the Gods.

3. General ritual format includes calling the Quarters, invoking and contacting the Gods, a section for the ritual purpose (celebrate the Sabbat or Esbat, work Magick, etc.), Cakes and Wine (including a libation to the Gods), and then banishing the Quarters at closing.

4. The Wiccan Rede and the Threefold Law are given some measure of importance. These ethical codes should not only advise on Magickal acts, but on the mundane actions of a Wiccan as well.

C. Characteristics

1. Wicca is a fertility religion. Wiccans rejoice in and celebrate fertility in all its forms, sexual and otherwise (new ideas, ventures, etc.).

2. Wicca is a nature religion. All of nature is seen as sacred and integral and interrelated. Humans are a part of nature, as are the Gods and the processes of Magick.

3. Wicca is an agricultural system. The Sabbats are aligned to the planting and harvest seasons, symbolically if not literally.

4. Wicca is a cyclical system. All the cycles of nature and the world are revered, including those of the Sun, Moon, Earth, planets/stars, seasons, and the life of all creatures, human and otherwise.

5. Wicca is a religion of balance. Just as life is a fact of existence, so is death. Just as Summer comes each year, so does Winter. Day and night, light and dark, male and female, each coin has a flip side, and all sides are important to Wiccan belief and practice.

6. Wicca is non-dualistic. Since each pairing listed above comes together to make something greater than the sum of its parts, the true nature of the reverence is for the whole, not simply the pieces. Wicca doesn’t view things as “either/or,” but “this/and.”

7. Wicca is a shamanic religion. A shaman is one who forms a personal relationship with the Gods for the betterment of their tribe/family/people/etc., and has the ability to then travel the astral and communicate with the Gods through various means, and also to provide healing. These goals are shared by Wicca, the skills to communicate, travel, and heal greatly encouraged and fostered by its teachings. Also integral to a shamanic system is the death-and-rebirth cycle, as shamanic initiations in tribal societies (which usually occur on the astral and are performed by Gods or Spirits) are said to involve being killed (often violently) and then reborn into a new knowledge and understanding. This symbolism is used in some Traditional initiation ceremonies, but can be seen in all of Wicca in the God’s story as He traverses the Wheel of the Year.

8. Wicca is a priesthood. There are no lay people; even in ritual, it is important that everyone participate by lending their energy and intent to the rite at hand, even if the Priest/ess is the only one performing a physical action. Every Wiccan has the capacity to be a Priest/ess, and needs no intermediary between them and the Gods.

9. Wicca is an experiential religion. A lot of the theory and how-to and basic knowledge can be learned from books/websites, but to truly understand the fullness of the religion, one must actually practice it. There are also some aspects that simply cannot be learned or understood without actually going through them.

10. Wicca is a mystery religion. Those aspects that must be experienced are what I call the Greater Mysteries. The ways to achieve those Divine experiences are then the Lesser Mysteries. The Greater Mysteries are for all willing to seek them, the Lesser Mysteries are only Mysteries until one learns to properly perform and make use of them. In the case of initiatory oathbound Traditions, they are Mysteries to the uninitiated.

For the story of how this definition came to be, see this page of my personal website. Stay tuned for more!

Introduction, Statement of Purpose

2009-10-01T11:03:00.000-05:00

I've written a series of lessons on Wicca. It's more Traditional-leaning, but since I'm not an initiate of anything, it of course isn't strictly Traditional (and even if I was, of course it wouldn't be in that case either, oaths and all that). Mostly, it's for the hypothetical students I hope to have someday, but also for my husband, should he ever get around to reading any of it. I've decided to post these lessons mostly to get feedback, since just about anyone can find this information elsewhere. Really, I just want to make sure that nothing's overly confusing. I'm not expecting complete agreement on all things, but I suspect there's very little that would be objectionable to most.

Once I get through those, however, I have more personal, and some would say more "advanced" essays and articles I've written that I plan to include here as well.

Lastly, this is an experiment on myself. I feel Called to teach, but heretofore have not encountered anyone wanting to learn anything more from me than the barest of basics before they take off in their own direction. And there's nothing wrong with that, but it's not my Calling. This blog will serve as a litmus tests of sorts, so that I can try my hand at teaching before I reach the hypothetical "real deal."

Thank you for joining me on this journey. I hope it is enlightening for all involved.