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.
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.
I get so fed up of people play-acting a persona or bigging themselves up to be something they only aspire to be. Yes, my cynic may be coming into play here and also my natural English propensity for understatement, but still…!
I hit against a similar frustration when I was on that dating website and I meet it again and again in the pagan/occult world. Perhaps it’s a lack of humour on their part, or an excess of humour on mine… or a lack of humour on mine…
Seshat: Hello, who are you?
Other: I’m a man who walks the paths that others fear to tread.
Seshat: Oh. Really? Sounds lovely. And what do you do when you’re not walking the paths that others fear to tread?
Other: I’m breaking the rules, pushing the boundaries, living life on the edge.
Seshat: Sounds a bit samey to me.
Such stupid, empty statements are the greatest shield against intimacy. So when does a man (or woman) practising detachment become just a man (or woman) with intimacy issues??!
The cooler the man, the sexier he believes himself to be, the more the empty-headed women flock around and believe the myth of stud-ness he weaves around himself, the more I laugh and can’t take him seriously in any respect.
Other: You’re laughing… at least you’re pleased to see me.
Seshat: Trust me, it’s only my top half that’s pleased to see you.
It is impossible to have any kind of meaningful conversation with someone who is more interested in their own appeal than in being appealing to you:
Seshat: I like your accent.
Other: Yes, I do have a nice voice, don’t I? Nice and deep. Sexy, isn’t it?
Seshat: Um. Yes.
Other: I saw you looking at my arse. I have a good arse, don’t I? Loads of people have said that.
Seshat (who had actually been looking at a squirrel): Um. Yes.
Sure, confidence is attractive. Even confidence verging on a quiet arrogance can be sexy. Maybe that’s the key word – quiet. I just wish some of these people would shut up! Yes, I know you are amazing, handsome, sexy, desirable to all of female flesh; I know you are the darkest, darker-of-the-darkest-darkier-dark-darkness I will ever have the pleasure to meet… So cut the crap and get real.
I thought walking the Left-Hand Path was about a brutal self-honesty and a desire to cut through the egotistical bullshit, to pare away the excess and get to the pure white bones of Self. So why does it have to come with the LHP™ commercialised pantomime pony-arsed prancing of a bunch of teenagers high on their first sip of absinthe? But that’s unfair to teenagers, especially as most of the people are older and should know better.
But even apart from the LHP “I’m so dark my own mother couldn’t find me in a coal shed” crew, there are still those, for example, amongst the pagan crowd for whom every floorboard creak is a ghost trying to communicate, and every poorly developed photo is a sign from the other side. I recently had to bite my tongue while I was shown a “ghost photo” which was actually just a “crap photo”. As my friends know, I am not a “social” person. I don’t do airs and graces very well. I once had a very well-heeled boyfriend (son of wealthy family, royal associations) who was just about to embark on a political career in London working for Lord S. We broke up when he moved to London because he couldn’t trust me not to leap on the tables and talk about the redistribution of wealth to his cronies … and yes, he actually said that to me. Prat… although he does have a point.
Oh, I’m just sick of all the bullshitting. I’ve seen women acting the “I’m a sultry whore” who use the adjective “orgasmic” like teenagers use the word “awesome” – and both sound like idiots to me. And I’ve seen men acting the “I’m a dark stud machine”. They are welcome to each other. At a Year 2000 party I attended in Israel, I saw a couple dancing: she stood on the spot twiddling her hands and wiggling her hips looking abashedly at the floor; he circled her making enormous thrusting gestures with his hips. It’s easy to fall into stereotypes, to hide behind the image of being whatever you happen to think is safest… because I do think that this insistence on image is about staying safe and not showing who you really are. As such you do yourself the biggest disservice IF you are actually serious about internal spiritual progress as opposed to group acceptance, getting laid and being cool.
Anyway, that’s some of my rant-urge exorcised tonight. My sub-conscious is bubbling with a restless fury, even though consciously I am feeling quite chilled and amicable (believe it or not!). Might as well end in the vein that I started:
She was nervous and arrived a little late. She had never been to an exclusively pagan gathering like this before. Of course she had attended pagan conferences and pagan festivals, but this was a private soirée held in the home of a woman who was but a new acquaintance. She had been surprised to receive an invitation at all.
“Darling, lovely to see you. Thank you for coming. Let me take your cloak,” said the hostess with the mostess… most of which was bulging over a medieval wench style corset that creaked at the seams from holding in so much bosom. Her chenille skirts glistened and crinkled in the candlelight. This was the first thing she noticed; no electric lights, just candles everywhere throwing mobile shadows while warming and softening faces so everyone looked at least a little beautiful, even if they were not.
She was given a glass of champagne, one of her favourite drinks but she really wished it was water. She loved the way the bubbles fizzed up her nose and gave her hiccupy burps, but looking around at this conglomeration of esoteric elites she was suddenly sure that none of them had ever, ever giggled over champagne burps and a tickly nose. This was a crowd of people she wished to remain sober around.
“Here, let me introduce you to some people. This is Edmund, he’s a druid, lives near Glastonbury.”
Edmund smiled though his eyes contained a tad of suspicion and distance. He wore a white robe and manfully juggled stang, drink and canapé.
“What are you?” he asked rather gruffly.
Before she could answer, Busty Corset said, “Seshat is a witch, dear.”
“Oh, I won’t ask what kind, just not interested in the politics. Stick to the land, the land will tell you everything you need to know.”
“Erm, thank you?” said Seshat with a questioning lilt as she wasn’t sure if she had been insulted or awarded the benefit of another’s wisdom.
Busty Corset took her elbow and propelled her to the far corner of the dark and flickering room.
“You must meet Cynthia, she communes with angels.”
“Oh Lordie”, thought Seshat, very ungraciously.
“Hello,” said Cynthia with a sweet smile that immediately made Seshat feel bad for pre-judging her. “I’m Cynthia. I see you surrounded by angels of light. You are so lucky. Would you like me to speak with them?”
“Erm, thank you?” said Seshat, again unsure whether this was a desirable thing or not. “I … if you like.”
“There is one beautiful angel with his hand resting on your head. He loves you, especially that one outfit you wear that has a split up the …”
“I’m sure Seshat doesn’t want to hear about that, dear. Let her commune with her own angels for tonight, okay?”
Cynthia, who had taken on a slightly predatory look and was licking her lips, looked disappointed.
“There’s someone over here you must meet. Michael, darling, this is Seshat. She talks to spirits too.”
“Do you see them?” asked Michael whose eyes darted from place to place like he was trying to keep track of fireflies.
“See who? Now you mean? Or in general? I…”
“Do you see, hear or feel them, or all three?”
“I, kind of, well, I don’t really like to talk about it much.”
A candle at Michael’s right shoulder exploded a bit of wax over his velvet jacket.
“Get away, I tell you. I won’t speak to you.” Michael started batting the air around him.
Seshat smiled, baring perhaps a little too much tooth and excused herself. She headed for the drinks table. Maybe she was going to need more than champagne to get through this evening.
She started chatting to a Hedge Witch at the buffet table. The woman seemed sane and normal, and soon they were discussing when was the best time to plant certain herbs. Suddenly, Seshat felt something large attach itself to her leg. She looked down and saw a man clinging to her leg like a koala to a Eucalyptus tree. He was moving up and down in a manner that looked suspiciously like …
Seshat turned to the Witch. “Who’s that? What’s he doing to my leg?”
“Oh, that’s Fred. He’s a sex magician, that’s just how they say hello.”
“Oh,” said Seshat, looking down. “Hello.”
The sex magician looked up at her and gave her a wink. “Alright?”
“Yes, um, fine. Please don’t ladder my tights.”
“I know Tantra, special techniques for avoiding that.”
Two minutes later he detached himself, winked again and walked off.
“What a, um, friendly man,” said Seshat as she saw him walk across the room only to attach himself to another person’s leg.
“Yes, awfully nice. Good in bed apparently. Has lots of practice so you’d bloody hope so, hey?!”
The Hedge Witch sniggered and Seshat smiled feeling entirely out of her depth.
A man with a fulsome beard sidled up to her. “Hi, I’m Phillip, I’m a lycanthrope.”
“Of course you are…” said Seshat
“I hear you’re a witch.”
“Just a witch. Nothing special. Nothing in particular. Not hereditary. Not entirely solitary, but not in a coven…” Seshat stared into her drink with embarrassment, she was good at saying what she was not but stumbled to say what she actually was. She felt that everyone at the party carried some kind of credentials even if it was just the recognised acceptance of the group that they were ‘such-and-such’. They had the certificates, the initiations, the handshakes (or leg-humps), the badges, T-shirts and car bumper stickers (“My other vehicle’s a broom” or “Satanists do it with horns on”). Phillip looked at her kindly.
“You don’t feel too comfortable here, do you?”
“Is it that obvious?”
“I felt totally on the fringe when I first started coming to these parties. You get used to everyone. They’re just very honestly what they are, you know? No hiding it behind a facade of administrator, personnel manager or social worker. They can just be themselves here. WE can just be ourselves.”
Seshat looked around. Everyone was in conversation … all with visible conversation partners except Michael who stood conversing with the shadows thrown by the curtain. There was colour, vibrancy and outright kooky weirdness. “Maybe this is where I belong,” wondered Seshat to herself.
“Fancy a walk?” asked the Lycanthrope. “There’s a beautiful full moon outside and a nice woodland just at the back of the house.”
“Erm, thank you?” said Seshat… She paused. A lycanthrope by moonlight in a forest… She downed her refilled glass of champagne in one and promptly burped at Phillip.
He grinned. “Good bubbles, huh?”
She smiled at him, suddenly sure of herself. “Great bubbles.”
Yes, she probably did belong just where she was.
This is purely a work of fiction. Any resemblance to persons living, dead or other is entirely coincidental :-p
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.
“Come hither little Wiccaling…” he said in enticing tones.
“Who? Me?” said the little Wiccan, batting her eyelashes as if beating back a sandstorm.
“Hmm,” replied the magician, tossing his lank locks deftly over his shoulder.
She felt her little knees tremble.
“Oh,” she sighed.
“I haven’t seen you ’round here before. Are you new to the path?”
Her eyes widened at his acknowledgement that she HAD a path.
“Why yes, how did you know?”
“I know many things. It’s a gift. Fancy a shag? I mean, a coffee?”
Her mouth dried up in expectation and she managed but a mute nod.
Two witches stood and watched.
“He scents his prey, watch him swoop for the kill.”
“Shouldn’t we warn her?”
“And rob her of a learning experience? We’re not Christians dear.”
“The magician shall be known by his chat-up line…”
“Fancy being my virgin sacrifice?”
“Ah, the hopeful magician!” laughed the witch.
“Wanna do it with me in circle?”
“Oh, crass, very crass.”
“I have a big wand, come watch me use it?”
“Eewww. You know where he could stick his wand!”
“I can initiate you into great knowledge.”
“Yes, most likely the inside knowledge of an STD clinic!”
“Okay, so how about: be my priestess?”
“Shades of Valiente. Stamp me with a shelf-life and trade me in for a younger model when I’ve expired. No thank you.”
“So how should a pagan man approach a witch without the fear of having his scrotum turned into a spell pouch?”
“He should tell me things I don’t know. He shouldn’t underestimate my own knowledge. Don’t show me a symbol that you swear is mysterious, when actually it’s known to everyman and his dog. Show me the dark, guide my hand through the shadows, let me touch the unknown.”
“And the chat-up line to launch such a magical mystery tour?”
“Who knows? But part-time pervs like Magister Eros over there don’t even know the alphabet let alone the words.”
“You are a mare. Be prepared for spinsterhood, sister. A man of words AND magic?”
“C’est vrai. He will be nothing less than a god to me.”
“So mote it be.”
“And so it shall be.”
© starofseshat 2008