Worth listening to:
Thrilled today to find that Scarlet Imprint had posted a new blog entry with a field recording of Peter (one of my favourite magickians in “the public eye”) giving a talk on Armageddon, Babalon and the challenge facing us as individuals and as humanity.
Here is the blog post:
… do take the time to listen to the entire talk, unlike many speakers, Peter is very easy to listen to and the time flies by. I know that we are all attuned to 5 minute focus these days, but push yourself a bit!
The talk was interesting for me on a personal level for several reasons. Babalon entered my life in 2008; during that time she stripped me bare, turned my life upside down and threw me into a period of extreme turmoil and terror. After my last (and hopefully last) suicide attempt, I awoke initially peeved at the world, that it was still there and I still had to engage with it. A month later, Pomba Gira came down on me and I became her devotee. In turn, she has also stormed through my life, but in a gentle-raucous way, the way that extreme laughter can make you hurt but feel so good. So much has changed both in my head and heart since she came to me (and by coincidence Scarlet Imprint have recently released a book on Pomba Gira: Pomba Gira and the Quimbanda of Mbumba Nzila by Nicholaj de Mattos Frisvold – I will be reading that after my current study book, Holy Harlots, Femininity, Sexuality, & Black Magic in Brazil by Kelly E. Hayes).
In the talk, Peter spoke about Armageddon and the need for magickians to respond (I won’t detail his talk here, because I really think you should listen to it yourself). All of what he said reflected my own thoughts over the last couple of years, and my own personal revelations – yes, on a macrocosmic level, but more specifically on a microcosmic level. And just as I have struggled with the concept of my own life being something I wished to preserve, so part of me listened and thought, “Is humanity worth saving?” Through my own studies in paleontology I have seen a distinct pattern in the life of the earth and its animals, and our own destruction, in which ever form, seems inevitable and justified. In my own mind, I do not see that Armageddon is coming, but that it has come, it is too late for mankind [sic], but not for individuals – as contradictory as that may sound.
I agree that there is huge benefit in learning a martial art, connecting with like-minded communities (specifically within the magickal subculture), learning how to glean our needs directly from nature rather than relying on oil-driven industries: yes, all of that is right and rather along the lines of “good advice will never harm you, even if it won’t directly cure the situation” (not that Peter was suggesting a “cure”).
But I am drawn once again to reiterating things I have been saying for years and experiencing for years. There is a need for us to drastically dispense with the trappings of our “social selves”, to realise that the persona we project is usually not who we truly are. Mental health is a case in point: where else do you see such a dramatic and often violent stripping of the social niceties to reveal the true bones of a psyche, often damaged by the demands and experiences of a sick world. We become the earth, walking examples of excessive stress, tired hypocampi, exhausted adrenal systems. We are ravaged and pile-driven, raped in the head, raped in the body – literally and figuratively. And like some inverse homeopathy we continue to feed the disease with more disease: as pagans filling our heads with fluff and saleable shit, buying our spirituality with the “must-have wand”, the matching cloak … all the while we are layering more and more plastic turf over polluted ground, allowing the pollution to sink deeper and deeper into our souls.
There is something in experiencing the head-smack of mental health WHILE practising consciousness and awareness, because you can bypass years of deconstruction and experience the polluted soul much more quickly than, say, someone who is stuck at the material level of life consumption and believes themselves to be “well”.
My last suicide attempt shook something within me and my health in very many ways has started to climb since then. It felt like a final purge of soul pollution, and even though I experience the dregs occasionally, I am in a place of construction and re-formation, aided by by the spirits of Lucky Hoodoo and my devotion to Pomba Gira.
I doubt I am expressing myself half as eloquently as Peter, but the point I want to make is that we, as magickians and witches, should not get stuck at stock-piling cans of peaches because I personally believe that nothing will save our world, and this is a natural cycle on this particular planet. But there is a microcosmic Armageddon playing itself out within each of us, and it is up to us individually as to whether we respond to it or die face down in the poisoned earth. There is more than this planet, and the transmutation of our Selves has to go hand-in-hand, or even take priority, over what we can change in the visible, mundane world. What we see is merely an echo of a greater reality; our microcosmic experience broadcasts a macrocosmic echo.
One night I was walking and saw a tree. Then I saw through the tree and experienced the essence that was expressing itself as a tree in this world. There is a dire need for us to find our own essence, the point of being that is represented as us on this plane of existence: because who we think we are, is not who we truly are. And if we continue not-knowing, that will be our own personal, inevitable Armageddon.
If you wish to copy this text, please link back to this blog and accredit me, the author. Thank you.
Nb: If you find two pagans who agree, you haven’t found two pagans!
A pagan is person who practises a spiritual path; he or she follows either an established tradition under the “Pagan” umbrella or takes aspects of paganism, which are meaningful to him or her, and creates a way of living. A pagan is not somebody who only worships once a week or at special times in the year; a pagan path embraces all aspects of living and is a philosophy as well as a spirituality.
So what comes under the “Pagan” umbrella?
There are innumerable pagan paths: some draw on native religions such as the traditions and beliefs of Native Americans; some look to history and “re-kindle” Greek, Roman or Egyptian mythologies; then there are the neo-pagan religions of Wicca and the eclectic lifestyles and approaches of Green Witches, Hedgewitches and Kitchen Witches. There are Discordians and the followers of the Feri tradition, modern-day neo-shamans, magickians, wizards and witches. But not every pagan is a witch!
Pagans can be monotheists (believing in one god or goddess), polytheists (believing in two or more gods/goddesses), polyentheists (believing that god/goddess exists in all things) or even atheists (no belief in a god/goddess).
Paganism can (although does not have to) incorporate occult studies, and indeed some occultists would not describe themselves as pagan, although some definitely would. The occult world includes Thelemites (who follow the religion/philosophy of Aleister Crowley), Satanists (Satanism as created by Anton LeVey in the 1960s), Luciferians, Gnostics, Qabbalists … the list is virtually endless.
Isn’t it a bit vague having so many different paths under one word?
Yes and no. It can appear vague and confusing when you first approach paganism, but once you start learning, studying and exploring you will be overwhelmed with the richness both of paganism and the diversity of the people attracted to it. One thing is key amongst pagans: to accept the path that the other person walks. There is no preaching and there are no attempts to convert people. We are happy to be who we are, and we rejoice in seeing other people be who they truly are. Human diversity is celebrated within paganism!
Is paganism a cult?
No, paganism is not a cult. There is no one figure who commands all pagans. Even though there are occasionally oddballs proclaiming that they are, for example, King or Queen of the Witches, this is something rejected by pagans and usually cause for much hilarity.
We abhor bullying and coercion in any area of life and this is something that goes very much against the Pagan Path. To reiterate the previous answer: There is no preaching and there are no attempts to convert people. We are happy to be who we are, and we rejoice in seeing other people be who they truly are. Human diversity is celebrated within paganism!
The word “cult” is often used as a slur word to disparage someone else’s religious or spiritual beliefs. Often people using the word “cult” have their own agenda of conflict and negativity, rather than a true desire to promote spirituality and personal growth.
Are pagans devil worshippers?
The majority of pagans do not believe in the devil; Satan or the devil for them is a construct of Judeo-Christian religions and mythology. There is a lot of confusion in this area as the pagan image of, for example, Pan (who is the god of nature, hunting and revelry) has been subsumed into Christian culture as the epitome of “what the devil looks like”. Pan is by no means an evil god, and many pagans would even dispute the existence of evil itself, but would say that “evil” is energy just as “good” is energy: a gun is only a piece of metal until the gun-holder decides how to use it. This is a key point within paganism: there is no doctrine telling us what is wrong or right. We each carry a heavy responsibility as to how we use this “moral energy”. It would be easier if we were told what to do, but instead we have to cultivate self-awareness, respect of others, sensitivity to the environment, a knowledge of cause and effect and make our decisions bearing all this in mind within our spiritual framework.
Are pagans witches?
Some pagans are witches, but the majority are not. Many pagans do not practise witchcraft or spellwork. Witches can come in many guises: some are Wiccans, some Dianic witches, Green Witches, Hedgewitches, Kitchen witches, etc. Traditional witchcraft and Voodoo even draw on the spellcraft of Pennsylvanian Christian pow wow magic. Witchcraft is like a river with many tributaries feeding it – some of which lead to surprising sources.
What is a pagan ritual?
The answer to this will depend very much on which tradition you choose to work with. A pagan ritual in general will aim at focusing the energy of the person or participants (if it is group work); this energy can be drawn from themselves or from any of the Five Elements: Earth, Air, Fire, Water and Ether/Spirit, for example. Sometimes the energy is focused on sending healing to people, or on blessing the group, reconnecting with deity or many other things.
Rituals can be either in a group or worked individually. Rituals can be as elaborate or as simple as you wish. The main point, however, is to learn the basics and for that there are many good books and (through the Herefordshire Moot) willing people to teach and advise you.
Do pagans believe in Jesus?
Some do and some do not. Many pagans believe in a wide variety of higher beings. Jesus is one of these beings for some pagans. Some believe he was a great spiritual teacher, but not a god. Some have no feelings about him at all.
Who is the pagan god?
There is no single pagan god. As mentioned before, some pagans believe in one god or goddess, some believe in two or more and some believe in none. It depends on the tradition you are called to work with.
What do pagans do?
Pagans are just like anybody else. You will find pagans working in industry, in the military, employed, unemployed, well, sick, happy, sad, divorced, married, hand-fasted (pagan marriage) and other. Most pagans will work around the pagan year honouring the equinoxes and solstices, marking the new moon and full moon. Some will do elaborate rituals in groups or on their own, some will do nothing more than light a candle and internally connect with what is important to them.
Do pagans pray?
Some pagans pray in what would be recognised as a “traditional way”, others use forms of meditation, drumming, chanting or dancing. There are many ways of connecting with deity and pagans are pragmatic in that, if it works, they’ll try it!
Where are the pagan churches?
Most pagans would say that their church is Nature and that She is where they worship. Others might say that when they cast a circle (create a sacred space), that is their church. Since pagans believe that deity is everywhere, however deity is conceived, the idea of a fixed building in which to worship is unnecessary.
How do you become a pagan?
Try firstly to read as much as you can about paganism and its different offshoots. Meet up with pagans. Ask lots of questions! When you feel the time is right, you will know how best to dedicate yourself to your chosen path and deity or deities. Most people begin with a personal, individual dedication. Groups, such as covens (not all groups of pagans are covens), do not usually allow people to join them until they have shown a commitment to studying and learning about that particular path. A moot, however, is a social environment for meeting pagans: you don’t even have to be pagan to come along, just bring your interest and respect for others.
What do I need to be a pagan?
You only need yourself and a sincere interest to learn, a yearning in your belly that this is where you belong, combined with an open heart and mind for your fellow pagans. No one is going to judge you if you step on this Path and decide at a later date it is not for you. Our Paths can be winding ones, and each step teaches us something valuable.
Why do people say bad things about pagans?
People often ridicule what they do not understand. Hollywood has also created many damaging and untrue stereotypes. This is why it is important for people genuinely interested in paganism to inform themselves from reputable authors and to meet up with real pagans. You cannot teach your paganism by watching “Charmed” or “The Craft” or any other light entertainment. Paganism is a spiritual way of living that requires commitment, soul-searching, self-awareness and hard work. Nothing worth having comes easily, but the joy of finding yourself on the right Path with like-minded others can’t be overestimated.
Tip No. 1: Don’t try to write a blog post on the Egyptian continuum whilst simultaneously listening to Eddie Izzard doing a gig in French and English. Zut alors, ma tête est fucked.
I have been working with the Spirits of Lucky Hoodoo. The basic system is surprisingly simple, although I would personally say it is demanding in that it requires daily input and is not something you drag out of the cupboard at full moons and high holidays. I am not an expert, so can only speak from my experience which is that the spirits require, and deserve, a continuous relationship.
My path has always pushed towards a life focus, not a cherry on top of the cake approach to spirituality. It is not something I want to put to the side or commercialise. I don’t want it to be a high days and holy days affair; I want a daily, hourly love affair.
I have read David Beth’s book Voudon Gnosis (the first edition twice, the second edition – which is an entirely different book – twice), and done (done? is that the right word? practised… followed… ) two of the rituals in the back of his second edition book.
Firstly I read the rituals through and as happens each time I have read a VG text by David, every fibre in me says, “Yes! That’s right!” Whereas, for example, when I read Ford, I think, “What a prat.”
But when it came to following (!) the rituals I hit against an internal wall.
I read somewhere about how occult groups, when working together, build up and acquaint themselves with a particular continuum. They essentially learn (or create) a language which they use to communicate with, to command and bind themselves to that particular continuum.
I am not part of any group, but I have spent nearly the last ten years working with Egyptian deities. They are Home for me. They are the Dark and the Light. When I go off my path and start losing myself, I know because when I return to Them, I become whole and centred, at peace and focused – the feeling is physical and intense.
So I have spent a couple of weeks rewriting David’s rituals (still in progress); listening to the Neter/Neteru, incorporating my understanding of the Duat and the role of Osiris, Anubis, Maat, Apophis, Seth and aakhu. The fact is it fits! Nothing essential was changed, and it fits. It works perfectly.
Gnosis before Logos. The word must never be made from steel, but must bend to experience, and experience must bend again to further experience, ad infinitum.
One of the main issues regarding my interest in LHP has been that the fundamental objective of the Ancient Egyptian religion was/is to maintain Ma’at and avert chaos. There are complex rituals to empower Osiris in his battle so as to enable the rising of Ra again each morning – this was not a given, not predictable, but a battle on a knife’s edge each night. That dark realm of chaos and serpents which threatened Ra and life itself was something to be feared; even Osiris was not a sure bet to bring back the sun from the Duat, hence the rituals to aid him. So to attempt to work directly with those spirits that moved through the realms of “chaos” went contrary to everything I believed, and yet the compulsion would not cease.
But now I know the Duat slightly better and that there is a thin path there to be trod. The other day I walked up to town and saw everything resplendent around me in full summer glory – lush greens, blue skies, the light glancing off the river – and I saw death in it all, because without death life could not survive. Death is the base and the foundation from which life comes. There is indeed still a nightly battle to draw Ra up into the sky, but life is a battle and never comes without pain, screaming and crying; does that make pre-birth a bad thing, that to manifest birth there has to be pain? I know pain.
Today I wrote to a friend and said, “It may sound like a contradiction, but I have been considering suicide and also feel optimistic.” Although maybe my optimism is more concerned with the direction of my spiritual path than with Life per se. Synchronicities are like petals on a path leading me through it all.
I am aware that I, as a person with bipolar, am a liability and that most if not all magicians would run for the hills before working with me, which is fine. I have heard magicians and sorcerers say either in general or to me specifically: if you are ill it means you are a crap magician (I’m a witch anyway, so suck and swivel); and if you have mental health issues you must never deal with spirits (why? it just makes it harder not impossible, and in some ways I have the edge on someone who is sane and limited by the boundaries of their sanity).
It’s not about being gung-ho, as in my mind that is also a disrespectful attitude to the spirits and Neter you wish to work with, but I refuse absolutely and categorically to be told I should not work my Path as I do.
Who should I listen to? Magicians with a body-fascist tick? Or the spirits themselves who (so far) through answering and granting what I have asked for, give their blessing to the relationship I strive to establish with them?
Blessed are the Neter for their gifts of Heka and Akau. Blessed are the Aakhu. And blessed are the Spirits of Lucky Hoodoo.
p.s. Please refer to my Who am I? page if you have any questions regarding my personal affiliations, just so there are no misunderstandings.
Last night before sleeping (or not!) I was reading Ean Begg’s book, The Cult of the Black Virgin. I have had a soft spot for the Black Madonna since my teens. In the transition point from Catholicism to Witchcraft she was a safe intermediary that hid my true desires under a barely acceptable semblance of Catholic doctrine.
Even today the Black Madonna is a hushed figure in the Catholic Church, most often passed off as a pagan hangover and fertility image, or at worst an accident of too much candle smoke, or a painting mistake. I am repeatedly astounded at how people put so much effort into hiding the truth.
When I lived in Germany I spent most of my time in the woods, sometimes whole days. One day I came to the edge of the wood and found a village. I wandered in and found a small chapel. It was barely big enough to seat 10 people. I walked in expecting to see one of the normal shrines dotted around the area and suddenly felt as if someone had taken all the breath out of my lungs: there was a Black Madonna. A moment I shall never forget.
In Begg’s book he wrote that in 1838 a new Catholic religious order, the Brothers of Christian Doctrine (located on two mountains in the Alsace and Lorraine in France) “fell under the spell” of a magus and mystagogue (love that word! I want to be a mystagogue!) known variously as Michel Vintras, the French Jeremiah, Elias the Artist and the Organ. Begg goes on to say:
Vintras preached the advent of the Age of the Holy Spirit, long prophesied by Joachim of Flora, which would coincide with a redemption wrought by the Virgin Mediatrix, and her predestined priestesses. In this new dispensation the greatest sacrament was the sexual act, through which the original androgyny would be restored. Thus on the mountain of Rosmerta, the love-goddess, the sacred prostitution of the old high places and the orgiastic communion of licentious Gnostics [ Seshat falls over laughing] were celebrated anew.
Apparently there was “international support and interest” even from the House of Habsburg, but the police and bishops had their way (don’t they always) and the establishment was suppressed in 1852.
I am reminded of a religious peace conference I attended when I was 17. The days were split into small workshops and groups with a final joint meeting at the end where representatives spoke about the thoughts and findings of their particular group. I had attended a discussion on pantheism, panentheism and theism in nature generally. The discussion had wandered onto the lack of goddess imagery in Christianity. I remember being riled at only having a Virgin to look up to…
I was chosen as a representative for the group to put together a talk on our findings. I stood in front of 300+ people with arch-bishops, bishops, priests and clergy all around me. And I told them that Christianity was lacking the feminine, and that they needed to rediscover the goddess, and what was wrong with a bit of tree-loving… where was Nature in Christianity? How could it be a true faith and ignore the majority of creation when the divine was in every aspect of nature and could be found just as easily (if not more easily) in the fields as in a church. I was seventeen. When I finished, there was loud applause (particularly from the women), but afterwards a student priest from the group came up to me and said, “That’s not what we meant at all!” I replied, “Oh, but that’s what I meant…” See? Big gob even then
This dark goddess has appeared at various stages throughout my life, and I feel a deeper encounter with her awakening within me. In my mind she transforms from beautiful black to breath-taking skeleton … the Queen of the Dark and of the Dead. Through her there is Life. Blessed be her Hidden Names in the Hidden Places. All glory to the Black Madonna!
This is a brief summary of the Occult of Personality podcast interview with David Beth. I would recommend you listen to the full interview, as I will naturally have only picked out points most interesting to me, and there is plenty more to be had from the interview. My sincere thanks to David Beth for revising, editing and approving this summary.
Who is David Beth?
David Beth is Sovereign Grand Master of the OTOA (Ordo Templi Orientis Antiqua) and the LCN (La Couleuvre Noire) and presiding bishop of the Ecclesia Gnostica Aeterna. The OTOA and LCN are originally Haitian Gnostic occult societies associated with each other, but which function separately. The OTOA works with a fusion of ancient Haitian and European Hermetic currents. The LCN is more specialised, with a focus on sorcery and direct spiritism. DB shares leadership in these groups with SGMA Courtney Willis.
DB is also involved with the Fraternitas Borealis, a hyperborean magick group with a cosmic tradition of magical exploration. The Gnostic church focuses on a more general transformation through the apostolic-gnostic sacraments and gnostic initiations and conducts esoteric research in a more classical gnostic sense. The Fraternitas Borealis achieves the same thing through experimentation with magical techniques and sorcery as well as basing itself on very specific transcendental ideals.
On the Ecclesia Gnostica Aeterna:
The EGA is an apostolic Gnostic church, where Gnostic attainment and liberation is achieved through the sacraments. The Church views itself as a continuation of the ancient mystery schools, a way of empowerment passed on through Gnostic Christianity. The sacraments are tools to provide the seeds of gradual enlightenment and development as Gnostic beings. It is then the initiate’s role to cultivate the seed to flower and fruit. Initiation is a combination of outside forces being given to you that also need to be fused alchemically with your own readiness. Occult spirituality needs nurturing.
Unlike the ancient form of Gnosticism, this is not approached as escapism or as a way of leaving the body and its associations behind; this Gnosis is Kosmic Gnosis, i.e. through the body and senses we can achieve a unified experience with the cosmos, hence avoiding dualism.
On the Ordo Templi Orientis Antiqua:
The OTOA was never a Masonic fraternal organisation as such, perhaps in the beginning and more particularly through its division into lodges. Building on occult haitian-voudoist roots, they took the essence and qualities of Masonry, stripping away the superstructure and further into the C20th the Masonic elements were gradually eliminated. In the 1960s the organisation was based in Chicago, New York and Haiti, comprising small groups totalling maybe 50 people. The OTOA presents a more abstract form of Voudon gnosis but still with a practical focus. There are a few group rituals although most of what is done is on an individual basis. Initiations are given from master to student. The OTOA provides knowledge of Voudon Gnosis (a basic preparation to approach the LCN) – you need the foundations of the OTOA first, and once the principles have been grasped then a student would be eligible to move on to the LCN, although not each student wishes to progress to the LCN because of the extreme character of the (spirit) work and the specific demands of the LCN subcults.
On La Couleuvre Noire and Bertiaux:
Bertiaux’s Voudon Gnostic Workbook is the main public teaching tool of the LCN, presenting a spiritist type of sorcery. The student first establishes contact with spirits, working “lucky hoodoo”, a simple but effective way of establishing spirit contact before moving on to more complex areas. There is a symbiotic relationship between the spirits and the practitioner. Whether the spirits are internal beings, Jungian archetypes or external realities is irrelevant as long as the relationship is effective.
A fundamental understanding of metaphysics allows us to incorporate esoteric Voudon into our own systems. Bertiaux drew parallels between systems; his was not a kitchen magick taking simplistic ingredients to make a composite whole, he goes deeper than that, drawing on the essential core which because of its bare-bones truth can be clad in the flesh of other systems.
On his book, Voudon Gnosis:
DB’s own book was published as an introduction and commentary but would only really be understandable to slightly more experienced occultists. It is not a dogmatic introduction to how people should study Voudon Gnosis although it contains some “official doctrine”; it is intended more as an introduction to ideas and perspectives. At the same time however the book, through its language and ideas, can work as an opener of inner gateways and dimensions and so takes on a truly unique magical character. It is a book to be read with your gut and soul open on multiple levels, not processed purely by the cerebral cortex. Topics cover Las Prise des Yeaux, Points Chauds, Spider Sorcery, Time Travelling, Elemental Sex Magick and The Grimoire Ghuehde, including two appendices on ‘Nganga and the Fetish’ and ‘A-Mor: an initiated analysis of Love’.
On the Merciless Path:
DB speaks of the Merciless Path which has complex implications within the Fraternitas Borealis and calls for a focus and dedication which should be observed by anyone with a sincere intent to study Voudon Gnosis or in fact any occult system; a dedication of their whole being to their spiritual and occult calling: this is a vocation. Occultism has become part of pop culture, a thing done in our spare time. A vocation calls for everything else to be submitted to the path, a kind of sadhu of Western Esotericism who sacrifices everything to focus on their spiritual development through occultism. It is called the Merciless Path because this type of dedication is self-critical; it requires constant challenging of our own status quo, and questions what our ideals and motivations are. It is a cruel look in the mirror everyday. People should continually move out of their comfort zones, and continue walking the thorny path even when it gets difficult. Instead, many approach their “spirituality” like an “occult supermarket” buying only those ingredients that fit their lives to build their own religion. Occultism as originally conceived in Gnosticism and sorcery is only for people with a vocation. It requires the student to take a stand against society, to face their fears and stand against the crowd in a secular society where spirituality is not highly regarded. The only spirituality that flourishes in mainstream societies such as America is the superficial spirituality of evangelists.
On membership, students and mentoring:
The OTOA and LCN have a very small capacity and are consequently selective in their membership. The aim is to create a smooth-running structure to facilitate the mentor relationships between student and teacher and to provide the best possible working environment; however, students must also display a suitable character to respond to such an opportunity to learn. The societies want people who work individually and have an experimental mind and approach (in particular applicable to the Fraternitas Borealis). It doesn’t provide a social group or environment like many other pagan groups. There is a focus on the individual and the burden of work falls on him or her.
Advice to students, the ‘Left-Hand Path’, sexual magick and esoteric love:
When asked what advice he would give to people interested in membership, DB said for the individual to question exactly what their motivation is in their involvement with occultism. What do they truly want? Materialistic powers? To overcome their outsider position in the society at large? Is it a vocation or supplemental to their life/a hobby? Their true motivations will soon be uncovered within the group. The would-be student must be ready to have his or her Self challenged and to break through boundaries. Lots of groups provide a sociological setting for people to have a devotional relationship with the divine where they can meet like-minded people and share in the odd ritual. People of the ‘Left-Hand Path’ (an inadequate and sorely abused term) need to challenge their own ideas, concepts and status quo constantly. They may need to do things they consider inappropriate, especially within the context of sexual magick. As a preliminary, they need to want to work with sexual energies and sexual magick in all forms in a way employed for spiritual advancement. If a person has some kind of extreme sexual tendency, such as masochism, they may have to act as a sadist in some contexts. The intention here is to break through the original framework and free the practitioner of such extreme constraints. If you work with sexual energies, you are also working on the liberation of self, without being dependant on an outside person (a Luciferian idea). In specific ritual contexts, the other person can act as a spark to ignite the inner fire of transformation. The risk here, however, is that the practitioner can confuse the other person with a full embodiment of the divine bride or groom.
The body is viewed as a temple, a tool to express the divine. Through experiences of the body, a person can experience the divine, and by employing the body in particular ways combined with a trained mind, it can lead to spiritual enlightenment. It is not about satisfying cravings for darker magick but about challenging what you think is proper for you. It is not an occult path that supports a person in maintaining the chimera of who they are at this moment – it strips that away and challenges it. The student must avoid interpreting things the way they want to, which is why the mentor relationship is so important, so he or she does not get stuck within their own prejudices and fantasies.
Myth conveys an esoteric reality; a form of collective memory clad in myth. The symbolism of myths communicates most to the cultural group it is closest too. Unlocking myths provides you with occult tools; such as Parsifal, the spiritual warrior, walking the Merciless Path, he sacrifices all to his cause. Myth provides us with a link to a living occult tradition; for example, the icon of Christ, the dying and resurrected man who through spiritual transformation obtained divine status. We must die to the profane self, crucify self on the cross of the elements and be resurrected in a higher self. In such an instance it is irrelevant whether Jesus was a historical figure or purely mythical, the message is still relevant against either premise.
On magick’s role in spirituality:
The spiritual journey per se is the path up the mountain; the magickal journey is the exploration of the mountain. Magick fulfils a searcher’s cravings for exploration and is a way to discover one’s own potential. Magickal work can support spiritual existence if employed as a supplement to spiritual development.
On the state of published occult knowledge today and pop culture:
Occult works are more prolific today as the fear of persecution has for the most part been removed. The question naturally exists as to what is authentic, and in particular with the use of the internet, one must consider the source.
The last 30 years of publishing have seen a plethora of poor quality material produced. New occult writers are bringing very little that is new to the circle, merely regurgitating the discoveries of the Old Guard. Nowadays fundamental research is missing, and people are instead looking for quick answers and quick-fixes. Superficiality is what glues people together today. There is no longer a desire for a Weltanschauung (a philosophical, conceptual understanding of the world at large), there is a greater desire for the “wild ride”, so occultism succeeds in popular culture as long as it is wild and interesting. People are a product of their society, a fact that infiltrates the occult community too. There must be a will to study and learn. The opportunities are there, but many don’t take advantage of them because they are comfortably ensconced in the society they live in; they neither have the capacity or the will to sit down and study properly. The purpose of true occult spirituality is to engage in a work that serves a higher purpose (which ultimately benefits the Self too). It cannot be approached as social group membership or in a consumer role with the wish to fulfil the aggrandisement of his or her ego.
On the future:
DB envisages a hope for the future where there is a chain of initiates who will carry on the work until the dark times of spiritual apathy are over, when a new consciousness will kick into action which will tear down the dualistic, exploitative and dehumanising structure we currently inhabit. The attainment of Kosmic consciousness for all of humanity will be sparked by this chain of initiates.
I was interested to hear in David Beth’s podcast about the concept of the Merciless Path. How willing are we to sacrifice the comfort of living like others to pursue our spirituality? What are our priorities? Is our spirituality a mere hobby, an addendum to the rest of our life? Or is it our life, prioritised above all others and above all things? Is our passion for the divine compulsive or merely permitted at convenient moments?
In separating from my partner last year, I made a very conscious step to follow the Merciless Path. From then on, everything was to move me along that path; even my translation work I view as a means to an end, a means to fund my study. I am also lucky enough to work from home, which means I can break from work to do whatever ritual is required at whatever time of day; a luxury that not many people have.
So a commitment has been made. Sometimes that feels enough. Most of the time it isn’t. In listening to David’s podcast I became very aware of how little I know, and how far I still have to go. A tiny part of me (the child) sighed and wanted to sit and sulk. The greater part of me felt inspired and eager to ‘get on with it then’.
There is a quote in Aghora Vol. I (Svoboda) that describes it well:
To be a guru you have to say, “I know and I can teach you.” But if I say that, well, I’m finished. I can never learn anything else. I have shut myself off from anything new. If I remain a student all my life, though. I will always be ready to learn new things.
Although the least of my aims is to be guru to anybody (I have been asked and always respond with a gentle ‘no’ – I am willing to be a friend and exchange mutual discoveries and learn alongside a person, but I am no teacher), I am still conscious of how easy it is to rest for too long in the limited knowledge we possess. There is always more. To be reminded of and excited by another’s passion for More is a great inspiration to study and practice. It is like being reminded of the horizon when we have spent too long looking at the path directly in front of our feet; we have to be aware of the path directly in front to avoid stumbling and falling, but the horizon is the inspiration and reason for walking.
Another interesting point in David’s podcast was the questioning of our motivations in learning magick and in practising our spirituality. To really develop there needs to be a sharp blade of honesty applied to the fruit of our being – peel off the skin and see if the fruit beneath is truly edible, unripe or rotten. The pursuit of spirituality has been a priority for me since childhood, even before my introduction to monasticism, I knew that the relationship with god was the backbone to my life and always would be – I couldn’t conceive of a life that wasn’t focused around working towards divine union (something my dreams showed me at the time). And yet, even with such a focus it is easy to allow ego-motivated needs and weaknesses to infect our direction. I am starting to slowly uncover motivations that at times may drive me, but which ultimately steer me away from true divine union. This is a continual process of self-examination; a garden will always attract weeds, so the gardener must work at the soil while enjoying the fruits of her labours.
I have seen the level of work required in my spiritual garden, and I dare to see the potential there for growth. Time to get to work and get my hands very dirty.
© StarofSeshat 2009
I originally had my Yule ritual planned for midday today, but then I woke unexpectedly a couple of hours before dawn. Once I saw the crescent moon and heard the wind gusting at the eaves, I knew I had to head out for sunrise. I donned my black head scarf and black shawl with its long fringes and laughed at myself as I strode down the streets heading for the river … I think I must have looked like a witch…
I was down by the river at 6.30 in the pitch dark. I cast off my spell into the waters, made my offering and then headed along the bank into the fields. The cows were just being herded in for milking. I’m glad I had my little torch with me as it helped me narrowly avoid a hedgehog who curled up and hid when I said hello. Across the dark fields which were laced with mist I saw trees silhouetted black against the horizon as dawn started to break.
Even in the dark I recognised a cluster of oak trees at the river edge laden with mistletoe. I leaned my back against one of them, waiting for sunrise. I looked up at the crescent moon glistening like a blade through the bare branches overhead, and out across the field at the emerging sun: beneath moonlight at sunrise … is there anywhere better in the world? As the sun rose I said my invocation prayer to Ra.
I scared a few fishermen before I left, which is always a bonus. Then I made my way home to a hearty breakfast and the most wonderful present from my dear, talented friend Arnametia. She has made me an athame from a naturally shed antler she collected in the woods during rutting season and a lapis lazuli crystal pyramid. It is the most beautiful thing I have ever seen and I can barely let it out of my hand. I just want to sit and hold it.
This is a good day to begin what will be a good year… under oath to Meretseger, nedj her.
May the blessings of Ra kiss your forehead, and may you always feel the breath of your gods at your cheek.
Taken from “Modern Luciferian” by Rev. Frederick Nagash
To the Luciferian nothing comes before the self and its development and progress into the new or “manifested self”. We constantly strive to improve our-self and our “Utopia” to live the only life we’ll have to the fullest …
Everything in your Utopia is a manifestation of your own will, for good or bad. If you let someone use or take advantage of you, don’t complain about it later, eliminate them like the parasite they are. Tell them you no longer will let them feed off of you and you don’t want them around you any longer, erase them from your existence. If you want more money get a better job, or higher education to be paid more, the weight of your own existence is in your hands. This total responsibility of the creation and maintenance of your Utopia is what frightens off most people, we’re not most people! …
Finally, the term Luciferian can never be given to one with the following attributes:
- Someone who speaks without action.
- Someone who blames others for their own faults.
- Someone who has no thirst of [sic] life or knowledge.
- Someone who cares little about them self [sic].
- Someone who is afraid or hesitant of total liberation.
- Someone who thinks Luciferianism is their way or no way. Luciferianism and Luciferic Thought should never be systemized [sic] or standardized to the point of alienation of individual thought.
- Someone who thinks that they’re “evil”. Evil and Good are creations of Christianity, not of individual thought.
- Someone who feels as though they need to talk, act or dress a certain way.
- Someone who feels the world treats them so horribly so in turn they adapt [sic] the I don’t care anything [sic] attitude “Apathy”.
Spelling and grammar mistakes are his and apart from his rather superficial comment that Evil and Good are creations of Christianity (maybe he should study pre-Christian philosophy and religious-cultural comparative studies), I agree with much of what he says; in particular his stance against having a victim mentality and bowing in apathy to a world we think it “just so unfair”. Luciferianism is a spirituality of adults not teenagers or children. We have to take responsibility for our own lives, for the people we surround ourselves with, for our financial, emotional and health issues. If we have abdicated this responsibility in any way by relying too heavily on others then we need to take our power back otherwise how can we hope to meet others as equals let alone as superiors?
Health is a major issue for me. I do everything I can to maintain enough of a balance to stay functioning and working. Throughout my illness, the days in bed, the days in pain, I continued to work and maintain my financial independence. Having grown up with debt, this is tremendously important to me. I have seen sick people rely so greatly on their loved ones that even if they became well they would be entrenched in NEEDING (emotionally, financially and mundanely) the support of others; in being ill they have abdicated ALL of their power. Nagash’s text also reminded me of a woman I know who was extremely unhappy in her life. She felt misunderstood, unloved and neglected by her husband. Over the years her asthma turned into emphysema which became so chronic she needed a lung transplant, which nearly killed her. I knew her before the emphysema and remember her sitting at her kitchen table crying. She said she felt like Life’s train had passed her by and she was standing on the platform watching as it rattled through the station without stopping for her. It was a very sad moment and incredibly frustrating for an outsider. I saw that the only person who could stop that train was her. She was waiting for her husband to listen to her, for him to treat her with more respect and love … and she waited, and waited. She was literally choking on the suppression of her own Will. Her illness meant that eventually he HAD to focus more attention on her, he HAD to give her more time. Passive aggression will out, and often the person acting the biggest victim has the most power over a situation. I personally can’t stand people who moan and whinge about a situation that 1. can’t be changed (so find a way to deal with it) or 2. they are the ones with the power to say yes or no to the situation, to actually do something about it, instead of waiting for other people or Fate to make their lives better. I can’t think of one person I know who hasn’t had shit happen to them in their lives: sexual abuse as children, rape, parental bullying, homelessness, loss of work, loss of loved ones, etc. etc. etc. But the way people respond to life varies greatly. Some assume the mantle of victim and wrap it so tightly around themselves you will never ever find skin. Others bluster action and do nothing. Others quietly act and forge their way through life. Others oscillate between all behaviours (if I am honest, that is probably me – but at least I am aware of this!).
So to turn Rev. Nagash’s attributes of a non-Luciferian into positive ‘writs’:
- Always follow your words with action
- Know your faults and root them out in your own heart
- Drink from the well-spring of life and knowledge
- Care about yourself (aim to care more than anyone else has ever cared for you)
- Be courageous and embrace total liberation
- Live Luciferianism as YOU see fit
- Don’t concern yourself with being evil or good – just BE
- Dress and act how you like (really, who cares?)
- Take responsibility for your life without leaning too heavily on others – shirk off the chains of apathy. The only way to be truly free of the world is to throw yourself into it.
I heard a man say this morning that the point of religious practice is to create a sense of perspective on the world. It takes us beyond the everyday mundane and puts our trials and pain into a context.
A Christian would say that the pain they suffer – the anger, fear, loneliness etc. – is a result of their sinful condition. They might also say that experiencing the pain brings them closer to the suffering of Christ on the cross, and hence to the salvation he brings them. They look for the light outside of themselves, and they head towards it.
A Luciferian would recognise anger, fear, loneliness and pain of all kinds as innate to the human condition. That’s life. C’est la vie. Things will always make us angry, people will always hurt us, no one can bridge the internal loneliness except us by finding the courage to allow certain people in. The Luciferian would work towards mastery of that inner darkness; reaching a place where we are not ruled by such passions, but where we truly control them to our Will. By pushing these internal boundaries, we become our own Source of Light. We become Lucifer, the Bringer of Light.
No one said this was an easy path. I myself am swayed daily by the emotions that others bring up in me (distress, worry, fear, anger, rejection). Until I gain mastery over my Self, and work through the internal dross, beat away at the outmoded habits and behaviours, I will continue to be ruled by others and reAct to their actions. It is a life’s journey working towards detaching myself from such knee-jerk reActions; working towards the day when I take back control, act from my Will instead of re-acting to others’ Wills. There is a romanticism about being ruled by our passions, and yet as Luciferians, we should not wished to be ruled by anything except our own cool Will. That does not negate the experience of passion, quite the opposite. It frees us to partake in a deeper passion, frees up energies that are squandered on people who don’t deserve it, so we can experience bliss with those who do.
No one said this was an easy path.
Pagans and non-pagans are familiar with the symbol of the pentacle: the five-pointed star surrounded by a circle. Each point represents one of the elements – fire, water, earth, air and spirit or ether. I have always understood the pentacle to be both a symbol of balance and protection. The circle delineates the worlds and in ritual creates a sacred and safe place ‘between the worlds’ in which to work. One of my rituals of the elements involves creating the presence of each element through a candle flame (fire), incense (air), a bowl of water (water) and a rock or stone (earth). After calling the presence of each element, I myself take on the shape of the five-pointed star, arms out straight and legs spread; I then embody ether and unite all elements within me creating both internal balance and external balance.
So, bearing that in mind, wouldn’t inverting the pentacle be a direct attempt to subvert balance, to consciously call on chaos? Perhaps. If the upright pentacle represents the light of balance and harmony, the inverted pentacle could be said to represent the dark, chaotic aspects of creation (how would there be evolutionary ‘progress’ without the chaotic aberration that took the monkeys from the trees and pushed them to stand, farm, build cities, create high culture and organise mass destruction of its own species through war et al?). The fearful striving of white-light pagans to create a world of harmony, creativity and perfect love to me smacks of chasing the sun ever westwards trying to outpace the sunset. This is unnatural. The sun both rises and sets. In the beginning there was void and darkness and light issued through the darkness. Cut out the dark, and you may as well perform a full clitoridectomy of the soul. Instead of running ever westwards trying to outpace the shadows, try and find a place to sit and let the light and the dark wash over you in the natural rhythms of the universe. There is a natural cycle of both and attuning ourselves to these rhythms – knowing both the light and the dark – is the fully integrated path to knowledge. Wearing an inverted pentacle to me is a reminder of the dark in a world that denies the darker aspects and darker power of the soul.
An upright pentacle is representative of the mastery of spirit over matter: the single upward point being spirit. An inverted pentacle is then said to be representative of the mastery or primacy of matter over spirit. We live in a world heavily influenced by Plato’s notions of dualism and the prejudice that matter is less than spirit, and man’s path on earth is to strive ever closer to spirit and further away from matter; we poo-poo materialists and consumerists of whatever type of physical pleasure as being less than we of the higher, spiritual mind – we see beyond that, we are civilised and free from such needs, whereas they are caught in the mire of deadly sins that will hold them back from union with god. But can we really say we have conquered the dark, when we hide in the light and always avert our eyes from the moving shadows? You can turn away, but the shadow is still behind you – unknown, unexperienced and exercising its power over you (through fear) even from the other side of your protective circle…
This gnostic perspective of the emanation of spirit from god, and that the further away from god and spirit we are, the more entrenched we are in materialism, has been fully assumed by many major religions and to a great extent by paganism itself. Paganism certainly advocates a conceptual body-spirit unity and in fact paganism is known (amongst non-pagans in particular) for a profligacy and orgiastic freedom of physical enjoyment denied to Christians, for example. In fact, how many of us have tried to convince non-pagan friends that our ‘religion’ [sic] is not (just) about dancing naked and shagging an incarnation of Pan out in the local woods, only to lend them a pagan book full of naked initiation rites and Beltane celebrations skyclad? Doh! And yet, I still sense a tremendous split and that the primacy of spirit over matter is very much a ruling principle. Is it so inconceivable to think that spirit can be obtained through the material and the material through spirit? Should we always strive upwards and never down? Shouldn’t we aim to be masters of both realms?
An inverted pentacle reminds me in this world of light that the dark is still there both inside and outside of myself. I do not deny either the light or the dark, and I remember that the beginning of time was one of darkness before light. There was nothing, an absence of light, an absence even of that thing called dark … but Dark is the closest concept we have for connecting with the ineffable, infinite Nothingness from which Everything came. In the dark we are vulnerable, helpless, fearful and blind: and so we stand bare and raw before the Ultimate Source. In the light we feel secure, known and safe … as long as we keep our eyes on the light and don’t look behind at the dark; so in essence, a sole focus on the light is a cry of fear against the dark. It has greater power over you, than if you turned to face it, know it and be known. Only then can you truly attain unity with All and let both sunrise and sunset pass over you … fearlessly.
In Arthur Versluis’ The Philosophy of Magic he writes:
“There is one aspect of invocation that must be reiterated: the difference between expulsion of the demonic and invocation of the daimonic… the invocation of devic or celestial influences implies the expulsion of the lower, bestial or demonic creatures which ordinarily inhabit the mind of man – the demons of desire and hatred… Each time we manifest desire or aversion, we are bringing to life, signing a pact with, one of the demons of ego.
The reason the true magus – in the vernacular – ‘consorts with demons’ is to expulse those inner forms of ego. Every instant, every day that one lives without having expulsed those demons is a day lived in a tacit pact with them…For these reasons, the popular image of the magician as one who ‘consorts with demons’ is at once ironic … and accurate…”
This passage struck a chord with me, not least because it was a topic I was discussing with a friend not too long ago. He said that anything in your life which controls you instead of you controlling it, is demonic and calls for some kind of exorcism. That in itself resonated as I feel that I am undergoing an exorcism of my past at the moment which is freeing me physically and mentally. I know a couple of people who have confided in me that they are scared of their own alcohol intake that it is potentially problematic and yet they do nothing to change the situation – this could be classed (according to the above definition) as a form of demonic possession. Compulsive eating is demonic as the sufferer of this condition is most definitely under the control of the disorder, not the other way around. The uniting thread seems to be compulsion, a forcing of our will away from the middle path, often away from what we know is good for us: a compulsion to self-harm through excessive food, excessive alcohol, dangerous relationships or >insert your chosen ‘sin’ here<. Although I know that some people may get their knickers in a twist about me suggesting even indirectly that their ‘weaknesses’ are demonic and they are in need of an exorcism, I hope that they can overcome the knee-jerk response (which may indeed be the inner demon recoiling at being uncovered!) and consider the concept. I find the idea of almost personalizing the compulsions within very interesting. We can often recognise the compulsion, the end-product as it were, but not know the origins which is why we throw ourselves into therapy or compulsive repetition of our errors – so easily one demon can become legion within us if we don’t deal with the original intruder; after all, once demon number one has settled into the comfort of an entrenched ego, why wouldn’t he send out a general invite to his mates?
Yes, I am being flippant, but the concept still holds and it is helping me compartmentalise a mess of feelings inside me. So once the demon is identified, the question is, what to do? I think that is a personal decision, and I would not give a generalised answer to that when someone may take it as law and run with the idea right over a cliff (metaphorically speaking … although isn’t that what Jesus did with the devil whose name was ‘Legion’?). I am still pondering the nature of my demons, and bizarrely the thought of them doesn’t scare me. Colin Wilson wrote a fantastically interesting novel called The Mind Parasites – creatures that have colonised the minds of all men [sic] and who control the fate of mankind by remaining hidden in the depths of the unconscious. After reading that book you never look at the dark, quiet corners of your own mind in the same way again! But where as these parasites frightened me, the concept of the demonic doesn’t. I am keen to know them, because once known, once I have their name, I will be able to oust them from my being and I find that a very positive thought; just as once I admitted that my illness was psychosomatic, rather than clasping a sweaty hand to my forehead and curling up in victim mode at the wasted years and torments of my own mind (!) I felt hugely rejuvenated and empowered. Real chronic physical ailments are sometimes manageable but never curable. By admitting the potential psychosomatic origins of my illness, I have unleashed a flood of energy and uncovered some dark corners with the light optimism: if it is in my mind, then I can conquer it and be well. If the compulsions are demonic, I can know them and expel them. Of this I have no doubt.
The other aspect to this concept is that ego and habit energy is the resting place and breeding ground for such demonic energies. So logically, a two-pronged attack both on ‘knowing your demons’ and on breaking down ego and habit energy would be the most successful. I feel that the last month when I was riding on an artificial high (as genuine as it felt at the time, it was un-real), I was actually surfacing the wave of my ego. It felt good, it felt great, if felt compulsively, addictively wonderful – like too much chocolate, too much coffee, too much sex. And ultimately it was ‘too much’ of everything, it took me away from the middle path and I lost myself in ‘feeling’. I brought a lot back from the journey – there are things I learned – but it showed me once again how deceptive the path of ego can be. We think we are being true to ourselves, when actually we are living a fantasy.
So there are a few essentials for me that come from the concept of the demonic: as Dion Fortune indicates in her book Psychic Self-Defence, the greatest protection is being very grounded in this life, being grounded enough to give a belly laugh at a good film. I am finding my Kundalini yoga supremely grounding; it is what broke the cycle of flying high-higher-highest and brought me gently back to earth. I am now incorporating a minimum of two meditation sessions a day, where I can tune back into myself and check how far I have strayed off the Beauty Path. And this new moon I shall be beginning some ritual work to face my demons. I have Sobek to my left and Anubis to my right, and I am more than ready to stare into the mouth of Apophis. May Osiris bless me and my path. It’s time to know the demons, and really know my Self.
© starofseshat 2008
I had been looking forward to the Ludlow Esoteric Conference and Book Fair for several months. It did not disappoint, although the entertainment and lessons came in unexpected ways!
The Green Witch has given a very fair assessment of the lectures that day, including a good summary of the nasty little showdown at the end of Ken Rees’ lecture. I too have signed up for The Regency discussion group, and look forward to hearing more about it.
The research I did prior to the conference as background for the lectures oddly took some of the interest out of the lectures for me. The first talk on John Dee and Edward Kelley’s travels told me nothing new, although I enjoyed looking at the copious slides (even though one person said it was a poor excuse for showing the family’s holiday pics ). I think my stamina has waned in some respects and I find it quite tedious now to sit through a lecture unless the speaker is brilliantly interesting as Guy Ogilvy was last year (I could have listened to him talking about alchemy for hours and only felt more rejuvenated not exhausted by his speaking). And yet I can read for a day and always feel immensely satisfied; writers do not necessarily make speakers, and speakers do not necessarily do justice to their subject matter. Although I did enjoy Ken Rees’ talk – an entertaining, balanced and academic view – not something we see often in the pagan world. I will certainly attend more conferences (it’s good for my soul like metaphysical porridge and green tea!) but ultimately I shall always prefer a book which I can put down every now and then to make a cup of tea or cuddle the rat (that is not a euphemism, I do mean cuddle the rat!). As such I was happy to abandon the main part of the day’s lectures in favour of getting to know Arnemetia and Mereth better. This was personally a more valuable and nourishing experience than any lecture. I was overwhelmed that day by the care shown to me by my dear Green Witch, as well as Arnemetia and Mereth, who (although we have communicated for over a year) were meeting me in the flesh for the first time. I have rarely encountered such genuine kindness, and it did my spirit good. Apart from which, days out with the Green Witch are always Good Days.
It was interesting that my urge to protect myself psychically for the conference – an urge which had pestered me for a few days – was justified. There was one rather toxic lady there who was leaking nastiness. I sat near her at one point and spent a lot of my time shielding from her. The last thing I wanted was to draw her attention and thankfully I slipped under her radar. It’s always worth trusting your instinct and setting up protections – it’s better to be protected and not need it, than unprotected and covered in someone else’s psychic ooze!
One major highlight was the book fair. I heard one man say that the Ludlow Conference was his excuse to buy occult books for the year, and I can well understand why. Throughout the year I scan second-hand bookshop shelves for occult books of interest. Generally I buy what I find, but this book fair (a modest 5 stalls) was a collection of gems that made it difficult to choose. If I had found any one in isolation in a bookshop I would have been pleased, so to see so many in one room was utterly bibliorgasmic for me! My library on Egyptian magic/spirituality/mythology is expanding nicely. Once I have my core list of titles I shall be setting up an intense reading/re-reading schedule. The results will be formulated in my very own book of Egyptian Magic, a sourcebook for me to use and peruse. I can’t wait … well, actually, I can, because I know the journey is going to be just as enjoyable as the destination.
A very satisfying day in all. Some interesting ideas bandied around between the Green Witch and Mereth (which I hope come to fruition, to the benefit of us all). Next stop the Thelemic Symposium in Oxford and then Witchfest International!
© starofseshat 2008
You would be forgiven for thinking that a large part of being a witch is spellwork. I know several people who do not do spellwork, at all, ever. I have been privy to some forum discussions where spellwork is discouraged as vehemently as masturbation by a Catholic priest. Admittedly, sexuality in any form is not a known focus of Catholicism, but spellwork is popularly believed to be a crucial focus of what it is to be a witch. I wonder if this antagonism towards spell-workers is in part a back-lash against anything that would endanger the earthy, reasonable image that some witches wish to present. I won’t go into the old argument of ‘Is witchcraft a religion or a craft of skills’ here. Take it as read that in this context I and many others view witchcraft as a religion: a way of marking the passing of the year, or linking into the creative spirit of elements and of communing with our gods – it is a way of living.
It is not irony that has so many witches (part of a fringe minority in society) trying so hard to be accepted, respectable good witches of the community – I suppose along the lines of the “village wise woman” – no, not irony but human nature. My Jewish background is not unique in giving me a feeling that it is safer belonging to the majority, it is safer not to be too visible, too different, too provocative. I have no criticism of these sincere men and women who do honour to god and goddess in their own way; and certainly on forums where there is a high predominance of teenage members, it is wise not to be too flippant about spellwork without making them fully aware of the risks and hazards involved. However, I do question the outright disregard of spellwork and the “looking down their nose” disapproval of anyone who dares to be different and explore other aspects of spirituality. Now that IS ironic – who suddenly made you the inquisitor? Would it not be wiser to have a thorough debate on the ethics of spell-working instead? To engender debate not stamp it out? Somehow the idea that we don’t need spells because Goddess will provide is a little too akin to the Christian philosophy expressed in Matthew 6: “Look at the birds in the sky. They do not sow or reap or gather into barns, yet your heavenly Father feeds them.” And Matthew 6:31-32 “So do not worry; do not say. ‘What are we to eat? What are we to drink? How are we to be clothed?’ It is the pagans who set their hearts on all these things.” (Yay for the pagans!) Hence any spellwork is doubting and testing the beneficence of god/goddess – “You must not put the Lord your God to the test.” (Matthew 6:7). I accept and respect many of the basic tenets of Judeo-Christian religions, but I do find it unpalatable when certain witches, who are often the first to accuse all priests of being paedophiles and to hark on about the (questionable number of) “nine million” witches persecuted and killed by Christians, that their very own outlook is so coloured by Christian morality. Not only that, but that their morality is the only right way and anyone else advocating a different path should be excommunicated from polite, witchy company. If you wish to hold this ethical stance, fine. But lay off the Christian-bashing or you may find you are beating your own head black and blue.
According to the Ancient Egyptians, Heka (magic, or magical power) was a gift from the deities; a tool to improve our lives and to protect us. Just as an engineer or surgeon undergoes intense training and thought before being let loose with the tools of his trade, so a witch must learn the tools of hers and give equal thought to the ethics of her work.
(More on the ethics of spells and guidelines for spellwork another day)
© starofseshat 2008