GUEST POST by Zora Tyrant!
Out for Blood – A review of Ferocious: A Folk Tantric Manual on the Sapta Matrika Cult by the Sepulcher Society, Theion Publishing 2019
As an avid explorer of the female esoteric mysteries and ‘fiercer’ forms of spirituality, I recently purchased Ferocious: A Folk Tantric Manual on the Sapta Matrika Cult by the Sepulcher Society and released by Theion Publishing in 2019. It aims at elaborating the Tantric Cultus of the seven Matrikas, the terrifying ‘Little Mothers’ in theory and practice and gears towards making it practicable also for a western esoteric audience.
I own various other Theion titles such as Underworld and Benighted Path and have always found them to be extremely well presented and supportive of my unorthodox esoteric practice. Consequently, I had high expectations for Ferocious.
And let me tell you right away I was not disappointed, on the contrary! At first, though, I was a bit hesitant towards another book on Tantra. I have found most tantric releases to be of three categories: translations of tantric manuals with little value to the western or modern practitioner, academic treatises which are highly interesting and informative but also do little for the esoteric practitioner, and books of tantric practice by western occultists who obviously have no grip on sources and lack depth and sophistication. Ferocious is another kind of beast entirely.
So, let’s dive right in! Imagine a frenzied band of blood thirsty and violent goddesses, one of them sow headed, another a skeleton, slaying hordes of demons and striking fear even into the hearts of gods. While these terrific fiends can indeed become maternal protectors of their worshippers, just as their unassuming title ‘Little Mothers’ may suggest it takes dedication, caution and skill not to end up as their prey. In the first part of the book we are introduced to the field of Folk Tantra and how the Matrikas fit into this environment.
Personally I found one of the most important and motivating claims (backed up by sources) made in the book early on to be the statement that Folk Tantra with its antinomian attitude towards ‘scriptural’ Tantra and orthodox religious Hindu practice is embracing of everyone who feels drawn to its currents – regardless of caste, gender or even ethnicity and place of residence, whether you are Hindu or Westerner or anyone else. Folk Tantra with its relation to formerly marginal and polluted deities of the wilderness is potentially approachable by anyone with the right attitude and dedication and outside the rules and regulations of orthodoxy. The Sepulcher Society traces the developments of the Matrikas from liminal village deities to prominent tantric goddesses and discusses the reasons why modern practitioners would want to connect with such ferocious female energies. From material benefits to bestowing of Gnosis, the Matrikas are approachable for a wide variety of causes. Part 1 of the book concludes with important thoughts on sexuality, foundations of tantric rituals and Mantras.
The second part of Ferocious is dedicated to the Seven Matrikas individually. Each Goddess is portrayed in detail, her iconography, relations to the other Matrikas, her modern worship, how to construct her shrine, her offerings and images. We are also given rituals for each goddess. With great care and detail each goddess is explained as an ‘individual’ and as part of the group, her functions, character and field of magical/spiritual operation. They are also related to further aspects of tantric planetary magic and alchemy.
Following a concluding chapter, we are treated also to an appendix where an eighth Matrika, the lion headed Narasimhi, is described in the same fashion as her sisters in the previous chapters.
This is no superficial overview over a fascinating aspect of Tantric spirituality and magic but a deep investigation into the nature and essence of the Matrikas as approached in Folk Tantric practice. This is the ultimate work on the Matrika Goddesses but also an important contribution to the study of the wild manifestations of the divine feminine and its magical and esoteric applications. It is also an essential work on how to approach and apply tantric knowledge in a Western environment without losing any of its original intention and power.
Ferocious is a substantial work of over 260 pages, meticulously researched with plenty of footnotes and large bibliography which invites further independent study. Despite this wealth of information, the book is written in an approachable style never drifting off either into shallowness or unnecessary academic posturing. Ferocious is healthily undogmatic and always keeps the esoteric practitioner in sight making sure that this book is all you need when you embark on a wild ride of tantric practice with the Matrika Goddesses.
Another triumph for Theion Publishing, Ferocious is possibly its most beautiful production yet. The book comes as a sewn hardback with shimmering red cloth and lavish golden lettering. Metallic gold endpapers are a great touch and enhance the lavish feel of this gorgeous edition limited to just over 750 copies only. My rating overall: 10/10, a must have!
Link (Get your copy): https://theionpublishing.com/shop/ferocious-sapta-matrika/
By Zora Tyrant
Zora Tyrant is an artist and an explorer of transgressive spirituality and magic. She lives in the wilderness of North America.
I have never called myself a necromancer. My doings with the dead as an adult I have taken in my stride as a witch, although my dealings with the dead stretch back into childhood. I have had no initiation and no training and so often my encounters with spirits have been cackhanded and unsatisfactory. Over the past 15 years I have developed a devotion to the dead and relationships with Egyptian deities who guide, protect and smooth the path of calling on the Aakhu, the blessed and beautified dead. I have listened, learned and experimented on my own. So it has been fascinating, instructive and gratifying to read Underworld from Theion Publishing and to find that what I do and what I have experienced so far is confirmed by the author, who is very obviously not only exceptionally knowledgeable in this field but is an adept in the doing. I wish I had encountered this book 30 odd years ago, but hey, things come to us when we are ready.
The author depicts the Underworld and death deities from different cultural models/mythologies, drawing a thread through them all without falling foul of New Age hodgepodgery. I have attended rituals where mythologies, deities and sacred symbols are thrown together like fusion cookery that ends up tasting vile and setting my teeth on edge. Not so this book which instructs through mythologies, shrine building, offerings and rituals how best to approach the particular deity and which deities require extra care and forethought. The author leans heavily on tradition without being anachronistic, and he/she also allows for sensitive developments and responses to the present-day world.
I have read before of soul-travelling to the Underworld, and how important it is to 1. seek protection of the relevant ruling deity and 2. to know the way (maps, passwords, monsters, traps, symbols, etc.). The latter in itself is daunting and also antithetical to my own experiences. For as long as I can remember, the worlds of Here, There, The Liminal etc. have been fluid; The Other slips through to Here, in Dream I am carried to There, in my mind’s eye I can turn to The Liminal … and the Shadows do not always remain shadows. There is nothing linear in my world for me to follow a path down from Here to The Underworld as dictated by some magickal traditions. However, Underworld (the book) suggests a much more accessible and practicable method for entering the Underworld through meditation and/or dream – read the book if you wish to know what and how … As a side note, the book may give solid instructions on necromantic practice and tradition, yet it is not dictatorial, instead it allows for people’s personal proclivities to guide them … if you want to leap in and learn that way, go ahead, but the author gives his/her experience-based recommendations that are absolutely worth bearing in mind.
A word on protection: you will need it. Underworld gives practical instructions on how to protect your space (think poltergeists, for example) and where to set up your space for best effect. Great emphasis is placed on gaining the protection of the underworld ruler you choose to work with and I would heartily agree with this. It’s something that should be undertaken for a lengthy period of time, in my eyes, so that you utterly integrate the underworld ruler and its essence into your psyche and thus instinctively call upon it even in your dream world. Sleep is a vulnerable time for anyone open to spirits; throughout my life, since I was very little, I have had times of being “attacked” by amorphous, roaming spirits that barely have any sense of consciousness except for a will to enter a living body. As any magickal person knows, the boundaries between dream and “real” are tenuous and permeable. But I would also say that some encounters with spirits are horrendous and terrifying and that’s okay… I read a comment in a forum recently where a woman was struggling to abandon the good/bad, angels/demons of her Christian upbringing. She essentially didn’t want to carry across the idea of evil to her new pagan beliefs. She asked if instead she could just approach “all spirit beings and deities” as neutral. She’s allowed to approach them however she wishes, but the responses she gets may not fit into such a beige remit! Some of the most glorious encounters I have had have been terrifying, and yet I was left afterwards with a longing for that entity/entities to return – ecstasy can be found in dread! I have received visitations from two different entities to whom I gave a lot of attention over a long period of time (in one case years). They began to manifest more and more tangibly until I could hear the one with my physical ears and touch the other with my hands, like holding onto hard air. And then on each occasion I freaked, I gave in to fear, and banished them because I didn’t know what to do or how to control things, even though in those two cases each entity seemed well-disposed towards me. And how I have regretted those banishments. Protection is vital, but don’t expect “perfect protection” to circumvent a natural sense of fear. Only the reckless and foolish feel nothing and rush in with a sense of entitlement. The rational mind is good at quelling fear, but it is also excellent at banishing, at erecting walls between Here and There. And this is why I would encourage readers of Underworld not to stop at reading the words but to dwell on them awake and as you fall asleep to encourage and open up a dialogue between you and the dead/deity as to how you should proceed further. The more you align yourself through the practices in the book, the more you will know how to hone that practice. I have certainly felt nudges to apply more effort, beginning with thoroughly cleaning and re-laying one of my altars that I had let go to dust and being more generous in my offerings …
But what are the dead for? Honestly, I struggle with this. The question itself implies that they are a means to an end, which feels reductive to me. Underworld speaks of the wealth of knowledge that the dead have and naturally points to divination as a way to access this information. As a teenager I engaged with a male spirit through bibliomancy. He gave me very accurate predictions and advice to all my teenage angsts and petty concerns. If only I had taken account of his advice in my actions, it would have saved me a lot of trouble. But hey, I was a teenager, who DID I listen to at that age?!
Underworld gives examples of rituals that ask for certain things from the death deities, certain very tangible, this-world things. I have done the same, petitioning the Neteru and the Aakhu. Some death deities, as the book says, are naturally inclined to help with particular things, others really couldn’t give a toss and you’d be hard pushed to make them take an interest (the same could be said of all deities – pick your allies carefully). Some say the dead themselves understand better the needs of a human living this life and if you treat them well, they will lend their bony hand. But it would be a waste to get stuck on merely what materialistic things can be attained, although to everything there is a time. The majority of my dead-time is spent in devotional work to the Neteru and the dead. Through that devotion (prayer, meditation, offerings, contemplation, art) they guide, they teach, they open my eyes to the possibilities of More.
“Through me shall you live, through you shall I live.”
Underworld is a fantastic book for anyone walking the path of the dead. It’s not a self-contained book, by which I mean that the copious information contained therein will spur you on, hungry to know more in both the cerebral and experiential sense of gnowing. If you read the words and feel the call of the dead, you will not be able to help yourself but to reach out and answer that call.
Underworld is available for purchase from Theion Publishing at THIS LINK! (This is not a sponsored post, I just really recommend the book!)
I have found a wilding place. There is no credit to my sleuthing skills in the fact that it is at the bottom of my own garden.
I moved to this place nearly two years ago. The garden is more than twice the size of the ground plan of the house, but it is split with two thirds being the “public” garden and one third being hidden behind trees and bushes. That latter third is where the shed lives and where a drive would have been. It’s an area that has been left fallow so the curly willow looks like my hair in the morning and brambles have begun to take over.
Recently I found that, even in winter, there is a spot in the wilding place where I can stand and not be seen by any of the neighbouring houses.
So I have reignited my outdoor QiGong practice … even now as we experience the so-called “Siberian blast”. Sure I start off cold but by the end I have charged up enough heat/energy to keep me warm for the rest of the day, irrespective of the temperature.
What surprised me after my first foray into QiGong in the wilding place was that the place revealed itself to me as I was leaving. By this I mean that my vision shifted and I saw everything there as extant beings, certainly not human or anthropomorphised – there are no fairies at the bottom of my garden – but the wild things looked back at me as I “saw” them.
In reconnecting with this wild place, I must remember other wildernesses that I saw with my “other eyes”. First and foremost I recall the strong impulse I had to climb the extinct volcano that is Arthur’s Seat in Edinburgh … in a storm … at night. And my “Drang” was so intense that I didn’t take the circuitous path route up to the top but decided to climb straight up the rocks – as the crow flies … if the crow could climb! When I reached the top I sat down on the rocks and the stone felt hot beneath my hands. I “saw” spirits flying around in the storm like the painting by Luis Ricardo Falero. Only then did I question why the stone was hot. I lifted my hand in shock as I realised this was illogical and irrational … when I put my hand back down, the rock was cool and the storm was no longer spirit-filled but windy and cold. My rational mind had broken the connection to what my body and soul were experiencing as reality.
Sustaining that vision is difficult once the reasoning mind has kicked in and I have broken a few intense spirit connections through reason … except is it reason? Or is it not in fact fear? Fear that makes me question the unusual and otherly even as I experience it phenomenally. The rational mind is a fear-monger. It may or may not be my lizardy amygdala that triggers fight or flight in an attempt to keep me safe … yet, why then am I so calm (focused, yes; exhilarated, yes; bursting with vibrancy, yes) climbing volcanoes in storms and talking to manifesting spirits … until my rational mind tells me this is strange and therefore frightening? I am merely playing with ideas here but I might be tempted to say that in fact my lizard brain is quite happy with the other … the atavistic, the anachronic … because it is itself ancient and “outside of this time”. No, I would guess that in fact it is my modern day brain that challenges the wildness and seeks to analyse and categorise things to death; it is the scientist who in seeking to find the reason for the beauty of a deer kills it and guts it … for knowledge. Oh false knowledge!
I’m not expounding a return to all things prehistoric, but in terms of vision – true sight, an all-encompassing seeing – I do believe we have to learn to bypass the rational, dissecting mind. If not bypass, then harness and train so that we can see all of phenomenal existence and not just the catalogued shells that our analytical minds permit us to see.
There is more to be seen than our minds will allow.
“Art is another language which, if you undertake to learn it, will open up a new world that permeates, surrounds and elevates this dull metropolis.” ~ Seshat
When first you enter the pagan or occult world, you will be faced with all sorts of good (and bad) advice. So let me just throw my glove into the ring with a suggestion of my own.
For those of you who are regularly readers (for which I thank you), you will know that I am a great proponent of using one’s imagination (see HERE for my latest article on the subject). Aside from sitting by the fire day dreaming, some might wonder where on earth to start with honing their creative and imaginistic muscles. First and foremost I would recommend art … although that might feel to turgid and bound by rules of aesthetics and skill … so let’s expand that word to “the arts and crafts” which could include everything expressive from music to painting to woodwork and textiles, such as sewing or even knitting. I know that last might baffle you – what benefit could something like knitting have to a magickal life?! But I would ask you to put aside such “art snobbery” and be open to the idea of creation.
Creating A Thing is a practice that involves making and holding a vision, imagination, commitment to follow through and skill to execute. No part of that sequence involves any judgement over “good” or “bad”, “beautiful” or ugly”, “useful” or “useless”. This is not the realm for debating “What is art?” – this is the domain of learning to envision, create and manifest. Sounds a little like the basics of magick and spellwork, right?
And even though creating artistically can indeed give expression to the subconscious mind (I am a supporter of therapeutic art), this does not mean that I equate magick with the mere machinations of one’s own unconscious, or even the collective unconscious. Magick is not mere psychology and the entities one encounters are not necessarily (although they can be) projections of your own mind. So let’s just make that clear. I am proposing some form of artistic involvement as a means to develop the full spectrum of imagination: a process of shifting a thing from energy into matter. This does indeed include music, as I consider sound vibrations to be a material manifestation. So my remit for “arts and crafts” really does include all forms of creativity.
So, now I shall expand a little on my own artistic practices:
Some people, especially in occult practices, like to work fast and furiously on their art, allowing no room for internal censorship. One of my art practices begins like this, in that I put pen to paper, close my eyes, draw madly in swirls and lines for a few seconds and then stop. But that is the fastest I get in my art. In fact, my art – whether it is sketching, felt painting, or textile work – is characterised by an exceptionally slow pace. It can literally take me months to complete a piece. Surely, when working so slowly, I have to battle often with the censor and conscious mind forcing it into a particular conceptual mould? Yes and no. Certainly I occasionally have to battle with the censor, but the processes for my art are often described by others as tedious and boring; I frequently hear, “I would never have the patience to do that!” But for me, it requires no patience. Due to the minute focus that is required, I slip into a hypnagogic state where the boundaries between conscious censor and fluid unconscious are permeable and mobile. This allows my imagination free reign and expression, often with surprising results. I never know when I start a piece, how it is going to turn out. But where’s that “vision” I spoke about as the starting point? For me, the vision is merely the unmistakeable physical pull and urge to create; it is a very corporeal as well as mental drive – for me personally, this is my vision and the manifestation is a process of welcoming the Other that nudged my psychic senses and bringing into a material form. The process will most likely be different for other people, but maybe some of you can identify with my own experience and methods.
And I must make an aside, regarding textile art (e.g. knitting, although in my case not knitting per se as I have injured hands and can no longer knit without pain). I embroider and create knot ropes; again, both techniques are laborious and easily induce a light trance state due to the focus and repetition. My knot ropes (for which I use spools, or French knitting dolls, but also the Anglo-Saxon lucet) may seem banal to onlookers, but to me they are invested with thought and emotion. By doing such repetitive work, importantly while focusing on a particular thing (a solution to a problem, a state you wish to come into being, magick you wish to actuate, or a person) you anchor that thing in muscle memory for a start, making the thing you create a part of your body (mundane example: the first time I watched The Shining I was knitting socks. The next day after watching the film, I picked up my socks and experienced such powerful flashbacks from the film that I could no longer continue knitting. It took a week for the muscle memory to abate enough for me to pick up again). But also, by taking the slow route, one comes to know the Thing one creates intimately well: that point where the shade of wool changes a fraction, that slip in the stitch that creates a loose mark, that struggle to tie in a bead or feather… So what’s the point, you may ask? The point is to enhance concentration, memory, focus, experiencing creation with the body not just the mind, and of course exercising of the imagination. Never underestimate the simple rural crafts such as knotting, spinning, carding, weaving, crocheting, and yes, knitting. They hold an equal place in my heart alongside the more “mainstream” arts of painting and sketching.
The proof is in the pudding. Try it. Try everything. I have sung, played classical guitar, painted, sketched, used textiles and wool, knotted and finger painted! And in each I have been able to reach that hypnagogic state – not always, because it’s not always appropriate – but at will, which is a sign that it has developed into a discipline. The neural pathways are laid, the psychic arteries are flowing, my imagination is working.
The wonderful thing about art is that it is a life-long companion. There is always room to improve your creative and imaginistic skills. Remember that cerebral judgement about “art” does not apply here. If you can think it, you can do it – and that is not a literal adjuration to do whatever you like. Not everything should be enacted literally, but that is the beauty of imagination and art, – there are no rules. I have seen art created by finger painting with menstrual blood, alongside the “Fine Art” painted canvases; I have seen thread embroidered into the very skin on the hand of an artist, alongside ecclesiastical gold embroidery. The end product is almost irrelevant; it is the inner journey that is important – the vision, the actuation, the material manifestation. But like all good magick, don’t hang on the results. Once you’ve finished a piece, do not rest on your laurels, but immediately begin the next! Only so (I suggest) will you develop invaluable skills to your occult, pagan and magickal practices.
Many moons ago I heard the old wives’ tale that when a woman is in labour all the doors in the house should be kept open to facilitate any easy birth; a closed door equals a block or obstacle. I pondered on this and subsequent study has shown that creating or releasing a blockage sympathetically can have powerful repercussions psychically and magickally: when we feel defensive we cross our arms and/or our legs, which is implied to mean creating a psychological barrier, but which also creates a psychic/energetic block and protects us. Consider also the superstition of crossing one’s fingers for luck; this is another way of creating protection by sealing ourselves off psychically. I have studied healing methods that require one to touch feet and hands together, expressly to create a self-contained energy circuit for the purposes of harnessing and directing healing energy.
So from all this, it was not much of a leap for me to dive into knot magic in my late teens. [As an aside, in Britain there is the tame yet still rude alternative to telling someone to “Fuck off!” which is to tell them to “Get knotted!”]
In fact, my first dalliance with knot magic began with a severe cold. I woke in the night virtually unable to breathe. I was suffering greatly and sleep eluded me because my sinuses were entirely blocked up. Instinctively I took a cord that I had lying on my altar and I began to knot. I knotted everything into the cord that I felt had contributed to my ill-health. Each knot represented a thing/person/event/feeling. It was important to vocalise each thing and … unlike much magick … I had to REMEMBER every thing that I knotted into the cord. Once the cord was a bundle of knots, I knotted it in on itself until it was like a fist in my hand (the fist is yet another expression of self-protection – a “hand knot”). Then I meditated upon pushing everything I felt and thought about each knot into the scrambled tangle in my hands. After a significant amount of “charging” came the reason for needing to remember each knot; I began to UNknot the cord, again vocalising that I was releasing/unknotting each thing/person/event/feeling. It did not matter if I got the order wrong, but I did have to remember each thing in order to release it. If I forgot something, then the blockage/knot would remain even if the cord was untangled. Once I had finished I lay the cord smoothly and in an open fashion, i.e. not a single overlap or crossing of the cord, on my altar. By the end of the unknotting I was already able to breathe freely and, by the morning, the virus which had plagued me for several days was completely gone.
This is how I came to begin using knot magic. It is great for releasing blockages and healing, but naturally, it can be good for cursing and binding and creating blockages – you just leave the cord tangled, bury it … hide it … whatever.
I am a textile crafter and much of my spellwork/magic involves making things (poppets, spirit receptacles, etc.). Now, some of the crafted stuff takes several hours to create (sewing, embroidering sigils, etc.); it would be more convenient to make up the things beforehand, and only consecrate and charge it in Circle. But, I do find that the distractions outside of Circle dilute the crafted item considerably. How much more can be imbued in a magickal item if you have the staying power to make it from start to finish IN Circle where your intent is focused solely and exclusively on what you wish to manifest!
I remember that my most potent servitor was created in just such a way. (I understand that not everyone creates servitors in a Circle, but I do and it works for me.) I gathered everything I needed, cast the Circle and sat for three and a half hours making “his” home. The result was a thing of power.
Recently I have been doing French Knitting (or spool knitting as I think the Americans call it). I have been using a 4-pin and an 8-pin spool. The project is just for fun and not interesting to you folks, I’m sure. While knitting I pondered the process which is essentially creating one tiny knot after another, all linked together to create a cord. I began to fantasize about spool knitting in Circle, adding feathers, teeth, bones, herbs, hair … Then, by chance I was researching something when I came across 2-pin French knitting, which is called “Lucet weaving”. This is a technique dating back to Viking times and was used to make thin cords. The design of the Lucet (look HERE) just spoke to me … nay, shouted at me … the Devil horns screamed, “Use me!” and all my pondering and fantasising coalesced into a plan! So I have ordered myself a hand-carved, cherry wood Lucet. Sadly it must come all the way from Canada so I have to wait for it. But whoop! When it arrives I shall happily “get knotted”!
I studied in Edinburgh, Scotland, the so-called “Athens of the North”, also known as “Auld Reekie”. It is thought to be one of the most haunted cities in Europe. Perhaps. I generally find spirits wherever I go, so statistically my “hit rate” is a tad skewed.
In my first year at university I got involved with an older man. He had a face like a badger that had been shot against a brick wall. Sometimes he wore a beard. Sometimes he wore a kilt. Sometimes he wore fishnet stockings and evening gloves. But that’s another story. Before becoming a mature student he had worked as a ranger in the Highlands of Scotland. His best friend was a medium, an electrician, who went around his clients’ houses “releasing” trapped spirits while fixing the wiring. We’ll call my ex-boyfriend, Gordie.
Gordie lived in a fairly new block of student flats bordering on The Meadows region of Edinburgh. In the previous century (the 19th) this had been an old mill. As all mills around that time, conditions were dire and on-the-job fatalities were common. Gordie’s room was at the back of the block, on the ground floor. It was “L”-shaped, where the lower part of the “L” formed the entrance hallway and the longer part was the room itself. The room was messy. Black clothes lay on the floor amidst crumpled, semen-stained underwear. A fug hung in the room. It was male. Shrek meets Hugh Hefner. And in case you’re wondering, yes, at that stage (and for many years afterwards) I had stunningly low standards for the men I slept with!
I had been warned by the spirits to not get involved with him. In my late teens and early twenties, I was a keen bibliomancer, and I was very good at it (not so much these days). I had received information that had predicted the future accurately. I had also engaged with a mischievous spirit who claimed to be my brother, but he was a piss artist. He did however tell me some amazingly precise predictions. Anyway, I was wanting to show off one evening, so I grabbed a book and started “a conversation”. “The book” clearly described Gordie to a “T”, including mentioning the fact that he was sitting right next to me … just so there was no mistake who they meant. I was then told to leave him alone, that he “belonged” to a particular group of spirits and I wasn’t to get involved. I had been sharing this conversation with Gordie. He freaked. I felt embarrassed and played it down but over the next year it did pan out badly for me. However, my relationship mishaps are not relevant or interesting.
So eventually I started staying over at Gordie’s place. We slept on mattresses on the floor. I slept level with the hallway part of the room (also the darkest corner … it was a liminal space, a passing-through space – architecturally it was just awkward). Things were fine at first. Nothing to report here, gov’ner. But then the chills started. Later in life I realised that the main way that I sense spirits is on my skin. It’s a chill, sometimes down my back, or on my arms, or on the crown of my head. The first chills began as I lay there one night trying to sleep. The crown of my head began to chill, until it was very painful. The rest of me was warm so it was unusual. I wondered if there was a draft. I ignored it and eventually fell asleep.
I was young and inexperienced. These days I would know straightaway that something was up. My internal sensor recognises the Strange. My entire body is primed like a taught wire to vibrate in the presence of spirits. But not then. The chills continued at night, and I ignored them. Then during the day, (Gordie was at a lecture) I walked into the room and was rooted to the spot in that liminal hallway. It was like I had expected the room to be empty, and it wasn’t … I was used to seeing the Strange with my forehead and hearing it from the space at the back of my head. I tuned into these other sensory faculties and sent out a big question mark. What are you? I sensed and saw a young woman. She was wearing dark, long 19th century working clothes, with a grubby white apron. She looked miserable, and everything that came from her was resentful and unhappy. Then she was gone.
Next time that the chills came, I knew it was her. I spoke to her in my head, firmly. “Leave me alone. I’m trying to sleep!” I have found that speaking directly and decisively to spirits gets a response. If they are resistant, I remind them that I am alive, and this is the living world, ergo they are a visitor to MY world and I have the stronger presence and power. This works.
But she never went permanently, and I felt disturbed by her unhappiness. I told Gordie about her and he was not as comfortable as I was with her presence. He began to blame all sorts of his own neurotic behaviour and emotions on her. He wanted her gone. He said he was going to contact his medium friend and ask his advice. I said that I could sort it. Gordie went off to find a phone box (that’s right children, no mobile phones back then!) and I sat down and “listened” to what the ghost girl wanted. I wrote it down: a red candle, a piece of yellow cloth, incense (something flowery). Gordie returned. “Right!” he said. “I spoke to my mate and he said we need a yellow scarf, a red candle and some lavender incense.” Well hey-ho. Even I was quite impressed with myself. So I went shopping and while Gordie was out I went to work in the room. I shifted all that funky maleness out and I “worked” for the ghost-girl. And she went.
Not long afterwards, Gordie and I moved out into a basement flat that was part of a large old house, surrounded by a small garden. One fond memory is that Gordie taught me to call Robins to my hand where they would feed on cheese, fluttering over my fingers.
It was a damp and cold basement flat. In fact it was so damp that I found a frog in my bed one day! The heating was old. Basically they were metal boxes attached to the wall with bricks inside. You’d turn the heating on (gas-fired) and the fire would heat up the bricks. It cost a fortune because it was so ineffective, so we did without heating most of the time.
My spider senses had begun to pick up on stuff again in this new place. I kept seeing a cat, or having thoughts about “my cat” even though I didn’t have one. And I saw flashes of a couple in their late 50s/early 60s. They just stood there together and watched. They were not sad like the ghost-girl, nor were they malevolent. They were just curious.
One day I was sitting in the living room, freezing my arse off, trying to study. Then suddenly the chills started up and down my back. I “looked” with my forehead and saw the couple standing behind me. I lost it. “For fuck’s sake! It’s fucking cold enough in this place without you going all woo-woo-wah-wah on my ass. Cut that shit out!” And they stopped. Like I said, if you are firm and clear, the spirits listen. They stayed as a presence in the house, and I remained on “hello” terms with them. Unlike Gordie’s medium friend I don’t find it necessary to “move on” every spirit I encounter. I find that is a busybody attitude and some things are just not my business!
As an aside, the floor above us was an empty flat and yet at night we would hear the sound of a child running back and forth across the floor (our ceiling).
So those were the *human* spirits I encountered in Edinburgh. Stay tuned folks for the spirits of the extinct Scottish volcano and how Gordie was spurned by spirits for his disrespectful attitude; a lesson to us all.
I was going to write a small series of articles teaching you (that is, anyone who cares to know) about how to connect with nature spirits. But I felt very uncomfortable with the “teacher” role and there were too many caveats because each person is different and your clairvoyant strengths may not be mine. I’m good at taking an individual by the hand and introducing them to nature and low magick, but I’m pants at attempting to be one of the many pagan gurus online. My blog, right from the start, was about me and my big mouth, just mouthing off about stuff that was important to me, what I did and do, etc. So, instead of trying to convey a universal truth (a what?!), I’m just going to grab a coffee, sit down and share with ye a little about what I’ve experienced. If you want to know more or have questions, please post them in the comments below.
I’ve had experiences with spirits since I was a child (ghosts, astral travelling, spirit guides, etc.). In my teen years I began to delve into Dianic witchcraft and nature witchcraft. As I meditated more, using visualisation of various symbols from ankh to the all-seeing eye, more things began to open up to me. That is one thing that I would encourage anyone to do: develop a daily meditation practice. I find that my ability to sense spirits grows in proportion to the degree of inner quiet I can sustain. If my mind is chattering about mundane rubbish, I remain distracted very often from the things right under my nose. I remember that as a young child I would sing to chase spirits away that scared me; I would focus so hard on the words and the tune of the song and sing it with every fibre of my being (“She’ll be coming ‘round the mountain” was my favourite). This distraction process created a kind of barrier between me and these parasitic spirits which closed down my “openness” and protected me.
As I worked at little rituals in my room, I also developed a practice of moon-gazing. Late at night I would slip out of the house and walk a couple of miles down an unlit road into the countryside. I clambered over styles, heading off into the fields until I was at the closest, darkest spot, right in the middle of a wheat field. I would crouch there amongst the wheat and gaze at the moon as it crested the hill. On top of the hill was a Bronze Age fort (now a clearing surrounded by Beech trees).
For months I would escape around the full and new moons to sit in the fields and listen. The only things I could really see were the black of black shadows against a black land, and above, the blinding brilliance of the moon. So my other senses took over. I heard small animals bustling around, the sound of cows chomping grass in the neighbouring field, owls screeching and the wind through the trees and grasses. I smelt the earth, a conglomeration of death and decay that smelled pungent and dark. I pressed my fingers into the dirt and stared up.
Then, after a few months, the call came. This call was to be repeated throughout my life at different times, from different landscapes, in all kinds of weather. The land called me. As I sat at home, tired and totally averse to going out, the land called me and all I could think about was being out there! It’s difficult to explain the compulsion that accompanies the call. It’s like the craving that someone gets for a cigarette when they are giving up; it’s the obsession over cake when you’ve given up all carbs; it’s an all-encompassing, physical and mental NEED for a drug, and if you don’t get it, your nerves will implode, your arteries will explode, your mind will shatter.
So I left the house, and ran down the road, off into the darkness and to the field; it was the hill that was calling me, so on I strode, up hill, through fields and orchards, over styles, past streams. It’s about 4 or 5 miles from my family house to the top of the hill. Bear in mind as well, that when the call comes, I could stride through the worst part of town and never be scared. The call overtakes any sense of fear or anxiety. So I walked through the night with absolutely no qualms about being hurt by man or beast.
At the top of the hill (which is shaped like a sleeping lion), on its rump, was the fort clearing surrounded by trees. I had been up to the hill a few times before in the daytime. I went to a jagged tree that was about three times my height but slashed black down the middle – dead, struck by lightning. I shinned my way into the cradle of the tree where it had broken apart and sat there cross-legged looking over the clearing. And that’s when I saw the spirits: black shapes, drifting back and forth, not walking but floating and sometimes flying through the air. When I see them, I see them through my forehead; when I hear them, I hear them with the back of my head. That’s the only way I can explain it. They were aware of me. I was permitted to be there. It is vital to have permission to be in such places at such times. I will tell you further stories about what can happen if you don’t.
These were human spirits (perhaps belonging originally to the Bronze Age fort), but the spirit that had called me was that of the hill. I had focused on it, spoken to it and cultivated a relationship with it in my mind, out of respect, during my moon gazing jaunts. I had opened my palms to it and greeted it – spirit to spirit – and asked permission to dwell there. Sometimes I got a great sense of “No!”; this would be accompanied by a growing feeling of unease and danger. When that happened I would turn around and head home, even if I had only just arrived. Through this method of communication, I had built a relationship of respect and trust with the land and hill spirits.
So, I guess the key aspects that led to my time amongst the Bronze Age fort spirits were meditation (being able to quieten my inner chatter), acknowledging the land spirits (whether you directly feel them or not to start with), trusting your gut (if you feel unnerved, go; if you feel safe and relaxed, stay), being part of the place you wish to communicate with (I knelt on the ground, put my hands in the earth, filled my nostrils with earthy night-air, I absorbed everything around me through my senses). And I did all of this on a regular basis, expecting nothing in return except the joy of being WITH the spirits, sharing that liminal space with them. It never occurred to me at the time to involve those spirits in spellwork. For me it was the only time I felt “normal” and that was enough for me.
Next time: The spirit of Arthur’s Seat in Edinburgh, Scotland, plus a dead mill-working girl, and why I’m generally not fond of the human dead.
These are the contents of my new “Who am I?” page, reposted here for your convenience and as a heads-up.
As I stand on the threshold of 2016, after eight years of blogging here, I thought I would write a new “Who am I?” page as my last one had a touch of the “Feck off!” about it. The interweb can make one pre-empt conflict and overcompensate a little.
Having read other “About” pages, I chastised myself and thought I should create one that was a tad more warm and fuzzy. So here goes!
I would say that my formal journey into witchcraft began when I was 17 (I am now 41), although I had had copious experiences with spirits (nature, animal, human and other) for as long as I can remember before then. Witchcraft was both a home-coming and my birth emotionally and intellectually as a Woman. I was initially very much attracted to feminist and Dianic witchcraft which created a powerful, sideways drop-kick counterbalance to 9 years of Roman Catholicism (specifically Benedictine monasticism). I explored my soul crouched in the earth of wheat fields, gazing at the moon, or climbing through woods to a haunted Bronze Age fort that looked out over the valley where I lived on the Welsh Borders of Britain.
Between my early days and a significant ritual in my late twenties, I lived in Germany for a while communing with tree spirits, I travelled to New Mexico where I was adopted by a Navajo woman. Together we travelled the reservation, with me as her daughter and she as “shi’ma” (my mother). I fell in love with the spirit of the desert and the genius loci around my grandmother’s property. On my return to Britain I lived in Edinburgh (one of the most haunted cities in Europe, some people say) where I was often taken over by the spirit of Arthur’s Seat (an extinct volcano on the outskirts of the city) which led me at times to climb up the shear face of the mountain, in the dark, in storms, driven by spirit to reach the top and stand amongst a veritable swarm of entities. In my mid-twenties I travelled to Greece, Turkey, Israel and Egypt. My time in Egypt was brief but my visit to Philae marked my soul as if I was returning to a place I had been to before (the temple itself and the region bordering Sudan).
I realise that I am hot-footing it through the years, merely suggesting spiritual and spirit-based encounters, but there is just not the space here to retell it all. I guess the point of mentioning any of this is to convey the fact that I travelled a lot and wherever I went I engaged spiritually with that location.
Then came a time in my late twenties: I was living alone. My Navajo mother had died. It was Samhain. I turned my kitchen into a shrine to the dead, named and unnamed. I lost myself in ritual for about five hours, during which I danced with Death himself, shed many tears and was reborn spiritually. From that moment onwards I dedicated myself as “witch”, a term I would go on to explore in agonising scrutiny on this blog in its early days (many, many posts have been deleted, those included).
I went through my Satanic phase, my Luciferian phase … I searched and searched for a witchcraft that resonated with the darker shit that I had experienced. Wicca seemed too light, hedge and kitchen witchery too vapid. Now, I can admire what each of those things bring, in isolation, for others, but they just weren’t my paths, however neither were Satanism or Luciferianism. I touched on so-called “traditional witchcraft” but was put off by the bitchy, petty, superior attitude of the adherents I encountered. I began to explore Left-Hand Path traditions (this is a subject I write about a lot on this blog), and I gave myself over to this path for many years. During that time I crumbled psychologically and walked some very dark nights of the soul. I was taken apart and left in pieces. There was no immediate “and put back together again”. For a long time I floated in the blackness; I felt that my experiences of spirit were partially given a context and recognised by the systems I experimented with, but morally I was directionless. In my depression I went past and through duality to having no sense of right or wrong; in fact everything was pointless. I laid myself psychically bare and drifted. Every now and then I would see a light and swim towards it.
I learned about the system of Lucky Hoodoo by Bertiaux. I dedicated myself to the spirits, raised myself up towards the dark sun and became alive again magickally. This lasted about a year before my depression struck me low again. I recanted the spirits … and then followed a year of hell before I realised that I’d struck a contract I couldn’t go back on. So I rededicated myself and began to build things back up again. The Hoodoo spirits remain a part of my daily practice to this day.
Between then and now, I have been deeply involved with Pomba Gira while I worked as an erotic hypnotist. I learned how to siphon the sexual energy off of others to feed to my spirits. And I used this also to strengthen myself. Pomba Gira is known for raising women up from the gutter, especially sex workers, and I was so deeply face down in the gutter I had forgotten a world existed “up there”. She led me to encounters that were to change my life and the way I engaged with this dimension of existence.
It would be disingenuous for me to suggest that the last ten years have been a beautiful incline rising ever upwards and today it’s a “happy ever after”. The darkness still dwells within me. I struggle with it regularly. Being in the dark is a little like vertigo; it gives you a sense of standing on the edge of a cliff, tilting forwards, knowing what it’s like to fall, feeling like you could at any moment … but you don’t. Or sometimes you do. And that’s just the way it is.
These days I work with the Hoodoo spirits and Aakhu (the beautified dead), but also nature spirits (of land, plant and animal) and elements. I am a witch. I could be an Animist. I might have shamanic tendencies. I am open to any beliefs because I am now secure enough to observe them without feeling that I have to agree or engage with them. If you believe something different to me, hail and well met! Life is difficult enough without someone kicking your crutches out from under you. And we ALL have spiritual crutches to hobble through the dark times with. I don’t know The Truth, but I know truths and I keep seeking.
My path is not straight. As my blog’s tagline says, I am “a thought making crooked all that is straight”. This blog charts some of my thinking and explores ideas that occupy my mind and time. You are welcome to dwell here a while and share the journey with me.
The following writing about the possessed state is based on information in The Vodou Quantum Leap by Reginald Crosley (first edition), from which I extrapolate some ideas around hypnosis and exploring multi-dimensions of existence.
Crosley begins by stating that Freud’s concept of the unconscious is the “new myth of the twentieth century”, which overlooks the idea that there are other dimensions of reality. In quantum physics, matter is both particle and wave: in the wave function lies the uncanny and weird phenomenon of nature which is dark matter, shadow matter and/or invisible matter.
James Braid, an English medical writer, found through experimentation that the trance state differed from natural sleep; he suggested the possible existence of a double consciousness in individuals. In many ways, this was the forerunner to Freud’s unconscious. But the concept of a “double” consciousness is also reminiscent of the African “semedo”. In Afro-Haitian ontology, the individual has more than one “double” conceived of as souls; each individual has at least 2 souls (i.e. clone-like reproductions of herself), made of “shadow matter”, which is the Gros Bon Age or semedo, and the Petit Bon Ange or selido. The semedo and selido are counterparts of each other.
Freud’s initial studies of the unconscious were in fact done on hypnotised subjects. Under hypnosis, the hypnotist can introduce a new personality to the subject, which is interpreted by Crosley as; the shadow-matter component which is usually in the background to the visible body now moves to the forefront and takes command of the individual’s nervous system. In hypnosis, like in dream states, the limitations of space-time do not exist. Under hypnosis, the shadow-matter self remains under the command of the hypnotist, according to Crosley.
All sensations are apprehended or become conscious after transformation to energy. Space-time events are stored in the visible AND invisible matter components. They can be retrieved to produce hallucinations, dreams and physical events (e.g. sweating, itching, muscles rigidity, orgasm, etc.) or a new personality. I.e. the “language” that we use to apprehend things in this finite space-time continuum can be retrieved and used outside of space-time, in trance, or under hypnosis, to create events and experiences using those same “words” which makes shadow-matter contact comprehensible to the visible body/conscious mind.
The difference in physical reality with the vodouns is that we would not ask a hypnotised subject to e.g. drink poison, or to chew and swallow glass. However, surgery can be performed under hypnosis without pain; a subject can manipulate fire without being burned, and second degree burns can be created by the suggestion of contact with a hot object. There are differences then between the possessed state and the hypnotic state, although the similarities are perhaps greater than the differences, and as such hypnosis could give us a platform from which to create a kind of portal to the shadow realm.
Crosley quoting Kaku: “What we use to label supernatural or spiritual belongs to the physical world of the supersymmetric universe or hyperspace.” I.e. the supernatural, weird and uncanny belongs to the world of the double, the semedo, to the shadow-matter world.
Crosley states that a commonality between possession and hypnosis is sleep. In sleep there is a reversal in dominance of the body, semedo and selido. In waking life, the body is on top and interacts with its environment. In sleep, the shadow-matter “clone” (double) moves to the front and interacts with itself, other components of the individual or the external world. Crosley describes possessed states, where the possessed person sees both the visible this-world and the shadow-matter world, perceiving entities here and there simultaneously. By drawing the semedo to the front, we can engage with the invisible world and open up perception and sensations to the wave function of the shadow world. Imagine then a situation where a person is guided into a hypnotic state by someone familiar with the shadow world, or at least cognisant of its nature, it might then be possible to journey in a shamanic sense through this other dimension from a state not of possession by an alien entity such as a loa but by one’s own double, and as Crosley suggests, this double, the shadow-matter self, remains under command of the hypnotist.
Hypnotists understand the following brain wave states: the waking state, which is the Beta brain wave state (BWS) – hypnosis is ineffective here; deep relaxation is characterised by the Alpha BWS – in this state the hypnotist can implant suggestions that influence waking behaviour and belief systems; a deeper trance state is described as the Theta BWS – in this state, the hypnotist can do more advanced work, such as age and past life regression; finally the state of sleep is the Delta BWS – it is generally thought (contrary to popular, secular belief) that a hypnotist cannot work with a subject in this state and this seems to contradict Crosley’s understanding of hypnosis as a state of “sleep”.
Crosley speaks of two sleep states, namely Slow Wave (SW) sleep and REM: SW sleep involves some dreams, though they are usually dull and related to every day activity – this state lasts about 90 to 100 minutes; REM sleep is the dream state where the double is in full control of the body, producing vivid, uninhibited dreams, also psychic events and visions as well as out-of-body travel – this state lasts about 15-20 minutes after which you return to SW sleep. REM gradually occurs more during the night and on average takes up about 25% of adult sleep time. In dreams, the individual’s own double takes over; in hypnosis, depending on the depth of hypnotic trance this could also be the case of full semedo dominance, or (in the case of a light Theta state) the semedo maintains a partial dominance (similar in essence to the Vodoun possession state of being “brushed” by a loa, except in this case the individual is “brushed” by their own semedo).
Night terrors usually occur at stage 3 or 4 or SW sleep. It seems to result from a struggle between the double and the body as the latter tries to come out from under the control of the former. This reminds me very much of “abreactions” in hypnosis where the subject panics and gets stuck in a negative emotional cycle or tries to come out of hypnosis; usually it is easy for the subject to break trance and come out of hypnosis at will whenever anything is disagreeable, but I have experienced subjects who are so deep down when they experience abreaction that they are essentially locked in and seemingly unresponsive (many hypnotherapists say this is not possible, but my experience says otherwise). I say “seemingly” unresponsive because it is relatively easy for an experienced hypnotist to take control and guide the subject through the experience and bring them back. In the context of Crosley’s analysis of night terrors, it seems entirely plausible that due to an abreaction to the experience of hypnosis, i.e. reaction against a memory or emotion, the body tries to wrest back control from the semedo/double which creates an unpleasant struggle or type of paralysis; the hypnotist’s job is to then disentangle the two and reassert the dominance of one or the other, either by relaxing the subject into a continued hypnotic state (semedo dominance) or by bringing them gradually out of trance (visible body dominance).
On the other hand, the struggle in the case of dreams (not hypnosis) may be caused by encounters with foreign or parasitic entities. A crisis of possession is similar to sleep except that the body and soul are taken over by a foreign entity. It is similar to the dream state in that the awareness systems of the person retreat, but in this case they leave the leading role to the invading entity. I myself have had experiences with such entities since I was a child.
So that’s the science as per Crosley with a few asides and ponderings thrown in by me. As you perhaps surmised, I have experience in hypnosis having worked as an erotic hypnotist for a couple of years. My experience as an erotic hypnotist was intimately bound together with spirit work; I utilised the sexual energy (including orgasm) that I created in my subjects to feed my spirits. It was a win-win for all parties.
Only recently have I begun to consider the further spiritual uses that hypnotism could be put towards, specifically in terms of guiding myself or someone else into a trance experience for pathworking, such as mythological journeying or encountering and engaging with archetypes or even spirits. That is a project in development and an experience that I may offer to interested persons in the future.
But the other thing that sparked my interest with Vodou possession states in relation to hypnosis was my own history of trance, self-hypnosis, hypnogogic experiences and a phenomenon which I call “dream leakage”. I tentatively use Crosley’s terminology here: my semedo and body flip back and forth between occupying the same space-time continuum; I become aware of infinite dimensions of existence and for a time I think the thoughts and have the memories of a person in a dimension which is not this one; once the semedo withdraws I become conscious that my thoughts did not belong to this “me” in this dimension: for a moment, existence fractures into all dimensions, light pouring through the gaps allowing me to live the life of another “me”, lasting only minutes before the gaps seal up and this dimension returns to its perceived integrity. [Note the similarities here with what Crosley says above about the hypnotist introducing a “new personality” whereby the semedo takes dominance over the visible body. As I now understand my “dream leakage” experience, my semedo shifts to the forefront bringing with it the thoughts and memories of other dimensions where I simultaneously exist.] There is a particular trance state, a liminal state, where I encounter this dream leakage, but also entities from other realms that I am able to feel and engage with on a very physical level. Crosley’s description of his science behind the possessed state, the role of the semedo and the interaction with the shadow-matter world all make tremendous sense to me in terms of my own experiences of liminal states of mind.
Since I have experience as a spirit worker and as a hypnotist, I feel that I must do myself justice by exploring this, primarily on myself, and perhaps eventually with others. I am already working on the idea of pathworking under hypnosis, and I cannot help but think that this, in itself, will inevitably bring up some experiences of the shadow-matter world and its entities.
I highly recommend The Vodou Quantum Leap by Reginald Crosley. It is one of my “desert island books”. Theion Publishing released a revised and expanded edition this year and I very much recommend that you avail yourself of a copy while stocks last. See HERE.
Recently I have felt my spiritual ship turning in a different direction. I am incorporating aspects to my approach very different from those of the past. My Rosicrucian studies are coming along fine; after a year of commitment to this path I am now beginning First Degree studies. This has been my first opportunity to work with an established egregore from an initiate perspective. In addition I am preparing for Mussar studies (Mussar is essentially Jewish ethics, a form of self-examination and purification of character traits in preparation for the study of Kabbalah), and I am reading about Modern Kabbalah.
So what does all this have to do with being a witch? From the first day I began blogging, six years ago, the subject of “What is a witch?” and “What kind of witch am I?” has been a recurring theme. My pendulum has swung from one extreme to another as I have explored multiple paths. As I said to a friend, in order to define the middle path, one must traverse the boundaries of the extremes. One thing I have learned is that the middle path is not synonymous with following the herd, or joining the crowd, or doing what everyone else does. For a start, my middle path may not be yours. I have opened myself up to the spiritual paths of others – Muslims, Buddhists, Christians, Vodouisants, Gnostics, Satanists, Sorcerers, Necromancers, et al – and I have learned something from each lively discourse.
But I remain a witch. I am anchored within the cycles of the natural world, the seasons, lunar phases and astrological movements. I still address the Egyptian Aakhu, the spirits of the dead, the elevated and blessed souls who have passed the test of Ma’at and walk the Duat, ready to assist us here on this material plane. And crucially, I still practise magick.
However, my definition of magick or more specifically my magickal construct has changed, become more and better than it was. When I say “better” I am not making a judgement regarding the way others practise magick, I am referring solely to how I experience it and benefit from it.
Now I would describe my magick as “attunement”. My focus is on attuning my soul with the divine to allow divine influx to radiate through me, by means of continued purification. Encounters with the divine, especially within Kabbalah, are often described in terms of light and fire: a burning face during prayer, the halo of divine light around the head of a student, the words of Torah as flame issued from the tongue, the bright light of a Tzaddiq …
I have never been much interested in results magick. Occasionally it has been useful, and with the contractual aide of the Hoodoo spirits, the efficacy of my results magick doubled. But the question to me was always, what do I want? What do I need? And there is a gaping crevasse between wants and needs. Over the past year I “discovered” Minimalism and realised that it has always been part of my make-up. I want very little and my needs are basic.
While studying Social Anthropology at university many moons ago, I was taught about Maslow’s triangle.
This was a revelation to me and again reflected what I instinctively knew. The key to Maslow’s triangle is that each of the needs of the lower layers must be met first before being able to achieve the higher layers. E.g. if you suffer prolonged periods without food or water, then a job is not going to be on your list of priorities, unless it is an immediate means to attain food and water. Likewise if your living conditions are at threat due to war or personal catastrophe, then you are less likely to focus on spiritual development; indeed spiritual movements rarely evolve during war-time.
So our aim as spiritual beings is to meet the lower needs in order to be in the best place possible to receive and engage with a spiritual life, i.e. self-actualisation. Now, our personal definitions of the lower level needs will vary. Some may get stuck on believing that having a car (or two!), a large house, a wardrobe of fancy shoes and money to go out on the town forms part of “security of resources or property”; if you are such a magickian, then no doubt you could expend months or years of energy trying to call so much STUFF into your life. If you define yourself by STUFF the STUFF becomes vital. But this is a skewed perspective because THINGS do not ultimately contribute to your existence, nor do they elevate your soul or polish your personality.
Likewise, note the two references to sex and sexual intimacy. So does that mean that if you’re not getting sex, you can’t work towards self-actualisation? Absolutely not. The fact is that I have seen many people (mostly men) who pursue sex as an unquestionable need, with multiple partners, with a drive bordering on addiction, and yet they lack the commitment of real friends, they have a yawning hole in their emotional lives and an aching emptiness which they don’t know how to fill. Over and above the physical act of sex I would emphasize sexual intimacy, expressed best by the German word “Geborgenheit” (a feeling of safety, emotional security, comfort, freedom from danger). This is a level of deep trust, an intertwining of souls and minds, an intimacy with another human being where your hearts make love because you experience expansive belonging with that person or persons, because there is no social morality at this level of sexual intimacy, of “Geborgenheit”, that would limit you to being sexually intimate with only one person. It is THIS side of sex that leads to self-actualisation, not the mere pumping and wet thrusting of genitalia, however distractingly pleasant that may be (and of course physical sex with someone with whom you experience Geborgenheit is a joyous meeting of soul-mates – without Geborgenheit you might as well ejaculate into a toilet or use a battery-powered gadget to stimulate your clitoral nerves).
As you see, Maslow’s triangle is not necessarily as straightforward as it might appear. It deserves some thought and consideration as to what really is a NEED for you. What do you need as a foundation from which you can then free your soul to pursue attunement with the divine? The less you need, the quicker you can get on with the real business of living; and for me, the fulcrum of life is to be filled with the divine, to radiate the bliss of Light, by whatever name you wish to call it … God, Yahweh, Lucifer, Ra. I am a moth drawn to the divine light and dying by such fire is a step towards the ultimate fulfilment of all my existential needs, because then I shall BE the Light.
I feel like I’m in a strange place in my life at the moment. This year has been one of extreme change – all internal. My external world putters along pretty much unchanged.
Sancho Panza has been ramping up the pressure on me to be my authentic self. Firstly I had to learn what my authentic self was; then I had to learn not to fear it but accept it; and finally I am learning to express it. This engagement with the authentic self carries with it power. Some might call it “being self-empowered” but I would extend it further than that to a sense of power in general.
Often in the pagan community we have quite an ambiguous relationship with the concept of power. After all, power can be abused and misused. Power implies a hierarchy – the empowered “above” the powerless. Hierarchies, to many people, involve implicit abuse because we don’t like to compare or judge others as less than … God forbid that we would put ourselves ABOVE other people or be made to feel that we are LOWER than other people. But we are primates, it is part of our genetic biology to exist in social groups made up of hierarchies, so I dismiss any faintheartedness over who’s better and who’s worse. It’s like attractiveness – there will always be someone uglier than you and there will always be someone prettier than you. The same goes for character, power and influence. Get used to it.
So let’s just take hierarchy as a fact of life and return to the idea of “power”. It would be extremely easy to mistake power for something that we generate inside ourselves, that we CREATE power and direct it by our wills. This is an ego-driven misrepresentation of power. In my experience, the best and purest form of power is when you step out of your own way and allow the power to flow through you. If you can learn to call down the power, it will flow through you and like a funnel you can direct it towards certain areas of your life and invoke change.
That is, I think, a key point to remember with power, and by extension magick: it is most effective in affecting change. Life is in a continual state of flux. Our purpose is to develop and grow, to evolve towards the divine (either to be consumed by divinity, or to become divine); any attempt to put the brakes on a situation subverts the natural flow of life.
So the power that I am referring to is an external force, channelled by myself, which I can direct and apply at will (or more accurately BY my will). In knowing my authentic self, I remove blockages to the flow of that power; I can approach the source of my power (in my case, the spirits) with a truly honest heart. Know Thyself, was the maxim at the Temple of Delphi, and this goes deeper than any ego-centric, superficial knowledge of who you are, the mundane face that you show to the world. In my relationship with the spirits, the first thing I learned was “honesty”. If I want something, I need to be honest about it without guilt, without reticence or excuses.
Often we are taught that we should only desire “good” things because we are good people, or worse, we should have no desires at all. So we sublimate our desires and displace our need for A by giving ourselves the more readily available and perhaps more socially acceptable B. If you go to the spirits asking for B, when your heart is longing for A, either nothing will happen, or you will get B and feel dissatisfied or you will get a slap upside the head for being dishonest with the spirits. You can’t approach them with your neuroses and complexes and expect them to weed through the shit in your head to understand the poor little flower you are inside. No. YOU have to work through the shit. YOU have to learn radical honesty with yourself.
Sometimes I can’t always express the honest desire. I am aware of it, and I feel it, but I cannot adequately verbalise it. That is something different. In such cases, I can still sit before the spirits, explain what I can, then I open my heart and allow them to see the true desire, while I take full responsibility for the outcome of asking for my true will to become manifest.
If you want “something bad” to happen to another person, really want it with no scruples or hang-ups, then it will happen when you apply your own power: “your own power” being your relationship with the spirits and your skills in magick.
So I have learned to know my authentic self and I am applying my authenticity to my relationships by admitting my vulnerability AND not hiding my strength. Sometimes it is not always about hiding your vulnerabilities but also about down-playing your strength so you don’t intimidate or scare other people off. Humans can be very deceptive; the key is not to lose awareness of the masks you wear – always remember the true face under the mask less you one day wake up and believe that a mask is the true you … then, frankly, you’re fucked, and your magick won’t work and a whole host of other things in your life won’t work either.
Authenticity leads to greater power; greater power is a better relationship with spirits and a more effective magickal life. For me, these things combined together dampen the ever-present fear I have lived with throughout my life. Sancho Panza calls it my Lizard Brain: this is the Amygdala, that part of the brain which has been evolving for nearly 300 million years; the part of the brain that controls our fight or flight reactions; the animal part within us that responds to stress not as a civilised human but as an animal (you hurt me, I hurt you OR you hurt me, I keel over and play dead). An over-stimulated Lizard Brain leads to paranoia, aggressiveness or, like in my case, a constant state of frozen fear that has gradually exhausted me mentally and physically leading to chronic illness. My Lizard Brain is knackered from having been exposed to too many life-threatening situations. My Lizard was flat on his back, legs in the air; he had given up and was playing dead.
By expressing your authentic self you can calm the Lizard Brain. If the Lizard is calmer, he can rest and recover. My ever-growing power makes me courageous and counter-acts the habit of fear. This too will calm my injured Lizard Brain, giving me room and space for healing.
I am hopeful that through authenticity, my magickal practice and my developing relationship with the Akhu, the Beautified Spirits, who are always generous, I can look towards a future of health and wholeness. So mote it be.
At the end of July, David Cameron, UK Prime Minister, announced plans for a nationwide ISP porn filter. Apparently, by 2014, broadband users will have to voluntarily opt IN to view porn as the default setting will be to block porn sites. This is supposedly in an effort to restrict paedophiles and protect young people from inappropriate material.
However, the Open Rights Group quickly found out that it wasn’t just porn that was falling under the censor’s axe but also subjects such as anorexia and eating disorder websites, alcohol, smoking, web forums, and “esoteric material” to name but a few (see HERE).
The pagan community in the UK has rightly gone up in arms. Some are dismissing the hoo-ha and saying “It’s been debunked” … although what they think has been debunked I don’t know as the censorship plans still stand in spite of the petitions being signed. Others say it’s a non-issue because it’s “easy to opt in” but my first thought to that is, yes and then the ISP has YOUR details as one of the people opting in to see blocked content (what better way for the government to keep an eye on the rabble-rousers and those who run against the ever growing conservative line in British society?). “Esoteric material” can cover everything from Satanism to Wicca, information sites to business sites and, let’s not forget, blogs! On a point of principle, why should I as an occultist and pagan have to opt IN to express my spiritual beliefs when a Christian, Jew or Moslem does not have to? Where is MY freedom of expression and choice?
It’s at times like these that social networking really comes into its own and I have been thrilled to see how quickly government e-petitions were drafted:
(Please follow the hyperlinks and sign if you are a UK resident.)
But in addition to this, pagans and occultists of all kinds have rallied to form a group waging a magical battle against the curtailing of freedom of expression and the rise of censorship in the UK.
I would like to draw your attention to The Magickal Battle of Britain, a Facebook event that gathers together an ecumenical group of occultists and pagans of every shade you could imagine with the sole purpose of building a cone of power in the run-up to 17th December. Here is the group’s statement of purpose:
Freedom to express and create is essential for human development, and in the U.K this freedom has been steadily undermined in an exponential way, that is near impossible to keep track of, let alone protest.
The title of this group,’The Magickal Battle of Britain’ harks back to a time time when war was necessarily fought on other levels, in less than conventional ways.
Our freedom can be fought for with our own weapons. The weapons of art and magick, or if you prefer, the weapons of art and suspension of disbelief.
Images, sound, cut-ups, sigilisation, meditation, sex with focus, charms, fetish and mantra. These are only some of our creative tools and these can create clarity in focus and chaos in their ability to subvert oppression.
This page is about creating change.This isnt about which angle your approach comes from,but about where it is directed.
Directed at fighting oppression, censorship and control of expression.
If we start building the energy now,by the 17th of December when we gather in spirit and intent (whatever your actual geographical location)we will have built one immense and VERY effective cone of power!
Group and individual meditations every Sunday at 9 pm Greenwich Mean Time until the 17th December.
These can be done anywhere and aim to join us in solidarity, focus and snowballing strength.
If you don’t have much time, you can tune in by glancing at the sigil created by Dis, that is on the banner of the page (above St Pauls) Otherwise a meditation on a strong image of what we don’t want (authoritarian controlling state, police with batons, misrepresentative puppet media for example) followed by an image of what we do want. Individual Freedom of Expression.
This is an open event/group so please follow this link HERE to join and add your personal creative magickal expression to a battle that is long overdue.
If you do nothing then, in my mind, you forfeit your right to complain as the government slowly and inexorably curtails your individual creative and spiritual modes of expression. This IS still an issue, and until we have won the battle against fundamentalist, conservative (with a little ‘c’) censors it will remain an issue. If you wish to continue to enjoy your place on the fringes as different, other, unique, creative, pagan and FREE to do as you please (And it harm none, do what thou wilt … Do what you will shall be the whole of the law …) then shake off the apathy! Sign the petitions! And join the battle on the astral to keep our country a place of extreme creativity, love, lust, magick and freedom of personal expression!
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.