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Spellwork Through Poetry, Lesson 3

Heather Obrien September, 2010

Writing Out Intent in Prose

Objective: explain in detail what you want and how you plan to attain it.

In this class, I would like you to think of yourself as an architect. Last month, we discussed what our intents were. These are the blueprints to our spells. Now, we are going to begin the building process, starting with a sturdy foundation. We will mold our intentions into prose, adding as much detail as possible. The more detail we have, the sturdier our foundation and the easier it will be to write our poetic spells later.

For your assignment, please take the intentions you wrote- the ones you will be casting a spell for- and write them in paragraph form.

Example:

(Example from last month: My intent is to go to grad school

What do I want- I want to go to grad school. I want to deepen my knowledge of my field and expand my knowledge into other fields to incorporate them into my career.

Why do you want it- Going to grad school will challenge me in a positive way. I will be learning something new which I can apply to my everyday now. I want to give myself as many opportunities for growth as possible both in my current career and other fields.

How will this result affect your life- Grad school will make my life intriguing because I will be starting something new. It will make my life more hectic because I will be adding to my current workload. In the end, it will lead to more money coming into the house. And knowledge is never a waste of time.

Grad school will provide more opportunities for mental and financial growth. I will be casting this spell.)

I want to go to grad school at NCSU and get my MA in Cultural Anthropology with a focus on Deaf Culture. I want to deepen my knowledge of Deaf culture and expand my knowledge into the field of anthropology to incorporate it into my career as a teacher of the Deaf. Going to grad school will challenge me in a positive way. I will be learning something new, anthropology, which I can apply to my everyday now as a ToD. I want to give myself as many opportunities for growth as possible both in my current career and other fields. My job as a teacher, while enjoyable, is not easy. I do not want to burn out so quickly that I lose my passion for Deafness completely.  Going to grad school at NCSU will teach me better time management skills since I will be balancing my current career, school, and home life. It will also, however, make my life intriguing because I will be starting something new which I have been wanting to try for a long time. It will make my life more hectic because I will be adding to my current workload but I will be forced to find a balance in life, which I desperately need. This aspect will help me grow personally in an insurmountable way. In the end, getting my MA will lead to more money coming into the house, which will lead to more opportunities for further growth. And knowledge of any kind is never a waste of time.

Back to Basics of Magick, Lesson 1

Charlynn Walls July, 2010

Back to Basics of Magick – Lesson 1

Class Basics & Etiquette:

First, I wanted to take a minute and thank each of you for embarking on this journey.  As you know this is a year long series of classes that will have us revisiting and exploring in depth topics on magick that we at times take for granted.  The hope is that if you are a seasoned practitioner that you will take something new away from each lesson that will deepen your practice.  If you are new it is meant to give you a good foundation on which to begin your practice.

As you can see from the syllabus there are a total of 12 lessons, beginning with the one here.  Each month a different aspect of magick will be touched on.  Some topics that we’ll discuss are ritual, laws, witches pyramids and more.  The lessons are designed to make you think and discuss.

Each lesson will also contain an assignment.  There will be instructions on how to complete these and if you will be asked to email it to me directly or if it will be strictly in the forum.  I highly encourage discussion in the forums.  The more you discuss with one another the more you will get out of the class.  I certainly don’t have all the answers and differing perspectives encourage growth.  I do ask that you be respectful of one another.  If debate becomes too heated I will step in to moderate the discussion.

Lesson 1: Ethics of the Witch/Wiccan Practitioner

If there is one thing that I have found out over my years as a practitioner of magick is that it requires a great deal of personal responsibility and ethics.  This certainly isn’t a light topic for a first lesson but I think it’s a terribly important one.  A pagan author, and a good friend, often says being a witch is a lot of work.  She’s right!

For me, personally, I have seen a lot of people looking for the easy way out and they think that magick is the answer.  Certainly rituals and spells amplify and enhance our lives, but we must do so responsibly.  So, what exactly does that mean?

First, I am never hasty in casting spells or performing ritual.  You want to make sure that you are in the right frame of mind.  If you cast in anger or without fully thinking everything through it affects your magick and its outcome.   A perfect example of why this is important comes from a personal experience.  When I was a much younger and more impulsive individual I just decided that I needed a change.  So I did magick to help effect that change.  I did a spell and it worked, but not the way I thought it would.  My life for months was in a constant state of change, I moved and changed jobs. Twice!  I also ended one relationship and started another almost instantly.  It was crazy, and until I finally connected the dots on what I had done my life was in chaos!  Obviously, I did work to negate what I had set in motion and things finally began to settle down.  It was a very important lesson that I had to learn the hard way.

If you are angry, don’t do magick.  This is a rule of thumb that I live by.  Why?  Well it’s easier to take the time and cool off.  Rather than cast a spell that would be rash and impulsive and that ultimately you’d regret take a time out.  Give yourself at least a day to sit on the situation and think it out.  Someone started a personal attack on a friend of mine and her first reaction was to bind them.  Well, there is a time and a place for this, but since she acted and did the spell in anger all it did was bind that person to her.  It was a mess and took a lot of time to rectify.  In retrospect she agreed she should have taken a moment to reflect.  The ethics involved here also should deter you.  Performing a spell on someone is in and of itself something that should not be done lightly.  Add to that the fact you’re emotionally charged and it’s just not a good combination.

An important aspect of magick is that it follows the path of least resistance.  So, make sure that your intent is precise and clear.  The more thought you put into your spells the better the results and the more predictable they become.  I like to think of spells like recipes.  Once you’ve made a recipe a few times you know the basic routine.  You know what works and what doesn’t.  You know that to get the right results you put in specific ingredients and leave out others. It’s the same way with spells.  You have to know what the right correspondences are and those things that work in harmony together.  Taking the time to properly prepare your ritual/spell is the sensible thing to do.  You don’t want to do a prosperity spell just to come into a large sum of money because some distant relative passed away.

As a magickal practitioner, even if you aren’t Wiccan, you’ve probably heard of the Wiccan Rede; ‘An it harm none, do what ye will.’  We’ll discuss this in depth in another lesson.  However, make sure that anything you do is for your highest good.  If it involves anyone else at all that you have their permission and it is for their highest good as well.  I personally do not do work for anyone that I do not have permission from.  I find that my magick work best and encounters the least amount of resistance when it is invited and expected.  You also need to learn to be specific.  If you don’t specify what it is you are working for deities, elementals, fae, or the forces at work must guess.  That can have unexpected results.

Do everything possible, mundanely, to achieve your goals.  Magick should always enhance and support your practical work.  For example, what good would it do to perform a ritual or cast a spell for a new job if you never put in an application anywhere?  However, if you do the leg work and put out a few applications and resumes you can then use magick to make them more appealing to potential employers.  It is a much more effective way to use magick and it’s more productive.  What does this have to do with ethics?  It makes you a responsible practitioner because you don’t always run to magick first.  It means you know that sometimes you have to do the knitty gritty work to help things manifest into your life.

Magick, spells, and rituals are meant to help us achieve and maintain balance.  A little common sense goes a long way and shows those you know that you are a dependable and responsible individual.  This is important for a couple of different reasons.  You’ll encounter those that will come to you for advice and wanting to learn.  You want to be a good example for those people.  You’ll also come into contact with those individuals that are mundane.  They will not be knowledgeable about magick. You will be the person that they associate with Wicca, Witchcraft, or Paganism.  If you come across as a responsible and knowledgeable practitioner that carefully weighs the consequences of your actions that goes a tremendous way.  You will be, for better or worse, the person that they see as the spokesperson for your religious path.  How do you want to be perceived?

Assignment 1:

1)      Forum: Add to the discussion on the forum a little about who you are, what brought you to the class, and what you hope to get out of it.

2)      Start a journal to track your spells and their outcomes.  What was your emotional state when you performed it?  When did you cast it?  What was your intent?

3)      Email: What does being a witch/wiccan/pagan mean to you?  How does personal responsibility play into that?  Email me your responses. A minimum of 3 paragraphs are required and discussion on the forum is encouraged.

Household Magick, Lesson 1

Ivy Sapphire July, 2010

A.  Naming your home and giving it purpose.

I know some will find this silly but we are going to give our home a name.  This is a very old practice,  it makes your

home more them just a place it becomes a entity all its own .  King arthur named his castle and lands Camelot.  Elvis

names his Graceland.   We all live in towns and cities, that the founders took time to name and give purpose too.  Later in

this course you will write and perform a naming ceremony for your home.

The reason our homes need purpose are the same as the reasons we need purpose.  Each homes purpose will be different.  Each homes purpose will change as you, yourself grow older.  Your home will go through different phases and changes, as time

goes on.  A family will have different ideas of what a home should do, then a single man or women.  Each home owner will

have different needs.  I perform a ritual every year, giving my home it’s purposes for that year.  You will learn more

about that ritual later.

*For those of you without a home all your own, name your space, like your bedroom.*

***Assignment***

Question to answer when thinking of a name for your home.  Keep your answers to one word.
(example:  How should your home feel to others?  Peaceful, relaxed, uplifting, and inspiring.)

1.  What does your home feel like at this time?
2.  What do you want your home to feel like?
3.  What purpose should your home serve?
4.  Where is your home located?
5.  How do you see your home?
6.  What inspires you about your home?
7.  Make a list of words, colors, or any other things you relate to home?

Now take all the words you have written down and begin to look for your homes name, it’s there some where.  Be creative!

B.  Deities

There are thousands and thousands of deities around the world.  By this time I am sure you know that in witchcraft we

recognize different ones for different works we are doing.  I would like for you to find a patron god or goddess for your

home.  By no means do you have to stick with the one you choose forever, but for the sake of this class I would like you to

have one to refer to.  In my home we use Hestia the Greek goddess of the hearth and home.   Take some time do a little

research.

***Assignment***

1.  Make a list of 5, hearth and home deities.
2.  Choose one deity for this class.
3.  Why did you choose this deity.

As always…..Don’t forget to be creative!!!

C.  Altars

I am sure you have all gone to a church at some point in your life.  It’s wonderful that some religions have place to go to

worship and pray.  Unfortunately, in witchcraft that isn’t always the case.  So we build altars in our homes, but did you

know that this was a very old practice.  In the past, people would build altars in there home because they could not travel

to places of worship as easily as we do now.

You can build an altar out of anything.  I have seen altars on table tops, on dressers, on shelf’s, and even some in a

corner on the floor.  Do what works for you in your space.  I use an old table I found at a flea market as my working

altar.  I do not believe there is any right way or wrong way to construct an altar, there are books out there that say to

do it this way or that way.  I say do what feels right to you, it is after all your altar and your place to worship.

***Assignment***

Your going to build an altar for your home.

Questions to help you with the building process.

1.  Where is a good space for my altar?
2.  What will I use to represent the deity I have chosen for my home?
3.  What do I wish to add to the altar?
4.  Will I have something to represent the elements?

Don’t worry I your altar is a little “naked” at this time we will add to it as we learn.
Don’t forget always be creative.
D.  Decorating

A lot of people don’t think about decorating as a tool for magick, but it really is.  We decorate are homes for holidays

too celebrate.  We decorate are altars to worship and pray.  I think we can use decorating to bring magick into each room

of our homes.  As we cover each room I will show how things like rugs and furniture can be used.  I want to show how to

decorate for magick on a budget.

***Assignment***

1.  Look at what you already have.  List 5 things in your home that could be used for magickal decorating.
2.  Go to your local Dollar Store or even Walmart.  Some kind of shopping center.  List 5 things you can buy there for

under $20 that could be used for magickal decorating.

p.s.  Candles don’t count!!!!  Don’t worry your don’t have to buy anything just look.

Be creative!!!!

Scents for your Sensibilities

Kerry Morgan April, 2010

Oils and Spells

Oils can be extremely useful for spells. It is actually one of my personal favorite ways to include the power of the scent or plant, in the working. Some would say that an Essential oil works better for magical purposes. I will agree to some extent. If you are using the power of Rose the flower, the scent, the color, everything about “Rose” then you will probably want the actual essence of rose. Blends and synthetics are good for their purposes as well but they are created by taking other scents and a base oil being mixed together so there would technically be other vibrations mixed in with your rose scent.

Essentials should be diluted if you plan to wear it on your person as they tend to be extremely strong. Other ways of using an oil in spell work might be, drawing a ritual bath, and using a drop or two of your essential there. That would count as diluting the oil obviously. Other times the practitioner will rub the oil on a candle. This is called ritualizing the candle.

Other times an oil will be used to consecrate a magical tool, or alter piece. By rubbing the piece with the oil, the magical properties of the plant used in the oil, will fuse with the tool, thus giving it the vibration and other metaphysical properties to the tool. This action would be repeated for continued use or need of the plant, or changed by using a different oil the next time, depending on the work being done.

Oil burned can give the same qualities to the air thus within you by breathing in the scent. If you are doing meditation or transcendental work, burning the scent can be extremely helpful in reaching the most relaxed state for visualization or enlightenment.

The next few articles will include different scents for different spells. If you have a favorite oil for working a certain type of spell, I would love to read about it, and will include your recipe with the others, giving you credit for your recipe/blend. Sends suggestions to km@kerryamorgan.com with “oil blend” in the subject line.

Let’s Spell it Out

Boudicca Andarta April, 2010

A Pax on Both Their Houses

Pax is a Roman goddess whose name means “peace” or “Spirit of Peace”.  The Romans “adopted” her from the Greek pantheon where she was called Eireen (pronounced eye-REEN).  As the Goddess of Peace, she was born to the god Zeus and the goddess Themis and she was the sister to Dike (meaning “justice”), Eunomia (meaning “law” or “order”) as well as the Horae (meaning “season” or “hours”, where we get our modern word for “hour”).  As the Greek Eireen, she helps us replace worrisome thoughts with a sense of faith that “this too shall pass”.  When she is called upon, a sense of peacefulness is brought upon the person.  One of Eireen’s messages for us is to remember to retain our childlike wonder and zest for life.

After her  Roman “conversion”, she came to be called Pax-Romana and Pax-Augusta during the second century BC.  A shrine was built to her in the Field of Mars.  She was shown as a young woman holding a cornucopia, a sheaf of grain (both symbols of abundance) and an olive branch (a symbol of peace).  Perhaps together, the symbols could signify an abundance of peace.

I was inspired to write this spell because of something that happened in my own life.  After an issue that left sore feelings on both sides, I consulted my Goddess Guidance Oracle Cards for some advice.  Eireen’s card is the one out of the deck that I selected.  After reading the meaning of the card, I immediately shifted my though-processes; transforming a negative re-action to a plan of positive pro-action.  With this spell, I will take steps to bring harmony in the future.  I hope it does the same for you.

THE SPELL

Supplies: an offering of grain (can replica with birdseed) and a candle (color of your choice)

Call to the Goddess of Peace by saying:

“I call upon the Goddess of Peace,

Called both Eireen and Pax.

This negative situation I now cease,

So that all the parties relax.”

Make an offering of grain by placing it upon the altar and say:

“Spirit of Peace, I give to you this offering of grain.

In return I ask that you remove all our pain.”

Hold the candle in your hands and chant (as many times as you wish):

“On our friendship there is a strain,

All this fighting is an energy drain.

I remove this with a spiritual rain

All our adversities can now wane.”

Light the candle and chant (as many times as you wish):

“I remove this weight off our backs

In the names of Eireen and of Pax.

Our hurt feeling fall through the cracks

Healing energies now do wax.”

Meditate on what you can do to help heal the situation.  Ask Eireen and Pax for their wisdom and guidance.  Make sure to send loving energies to the other person(s) to help spread the healing process.

If possible, let the candle stand to burn out.  Make sure to place the grain outside for the animals.  Dispose of the candle remnants off your property.

NOTE: there is Free Will to keep in mind so this spell may only be a “temporary fix” and may seem to “fizzle” in one moon’s time.  If this is the case for you, this means that the other party truly does not wish to be on good terms with you and you may need to remove them from your life.  Consult with Eireen and Pax for further clarification and instruction.

SOURCES:

  • Encyclopedia of the Gods by Michael Jordan
  • Guidebook for the Goddess Guidance Oracle Cards by Doreen Virtue, PhD

Magickal Colors

Phoenix April, 2010

Baby Blue

tears Magickal Colors

As spring dawns upon us, the chill still left in the air reminds us that winter has not yet breathed its last. Yet the skies clear from time to time, letting the sun through to warm the fertile earth and bringing hope of new life from above. Eostre’s colors of pastel greens, pinks and blues begin to spring up in unexpected places.

It is is blue of the sky, the water, and ice that I speak of in this issue. What better color to represent this hopeful time of year, a combination of vibrancy and repose, than the traditional “baby blue”. Although this name is a purely Western one, it fits perfectly this season, as the Sun God has been reborn. I like to think of this time as his early childhood, and he toddles around now, clumsily letting his bright yellow ball fall to the ground from time to time as he learns about the new world around him.
Ice still coats the ground here in the north from time to time, and cold rain still falls to the earth. But He is getting stronger with every day and step he makes across the sky. After a long dark winter, the distant mountains are now visible again, and they too reflect that pastel blue. The seas sparkle once more, and the pale sky echoes their reflection.

It is natural that baby blue should have been picked for this time of year, and the correlations between the time of year and its other meanings are quite revealing. Of course it would stand for health– what is more vibrant than a cosmic toddler? It is also a color of understanding, patience, joy, inspiration, and softness– all things one needs and will gain by raising a child of this age. Light blue is also the color of the fifth chakra, located in the throat (known as the Vishuddha). This chakra relates to communication and growth through expression. It also relates to independence, mentally governs fluent thought, and spiritually governs a sense of security– all traits or needs of the developing being.
The very word “spring” means something that bounces up when pressed down and released, the act of bouncing up, a place where water comes bubbling up clean and pure from the earth, and of course the season itself.
By breathing in the spring air, you can almost feel these traits melding into your being. Allow them to enter you, and celebrate the joy of this new world like a child. Take time to look up, down, all around. Touch the baby buds and sprouts that proliferate now, gently and with blessings that they may grow strong, healthy and tall. Patiently wait on the warmth of later spring like an understanding parent, enjoying every moment of this magical time of budding potential. Allow yourself to develop and grow at this time, and be patient with yourself. Approach all you experience with a sense of wonder, and remember to appreciate every moment- life is precious and short. Now more than ever, new opportunities are manifesting all around you, ready to be embraced. Welcome once more to the spring of the soul.

health, healing, tranquility, understanding, softness, male baby, hope, astral travel, compassion/verbalization skills, joy, good fortune, inspiration, harmony in the home, patience

Throat Chakra (5th)

found in nature: sky, water, ice, flowers, some stars

astrological correspondences: Venus, Mercury, Cancer, Taurus, Gemini
stones: blue chalcedony, aquamarine, turquoise, some opals, sea opal, some sapphires,, some topaz, amazonite, blue lace agate

Let’s Spell it Out

Boudicca Andarta February, 2010

The Cauldron of Inspiration with Brigit, the Lady of the Sacred Flame

February begins with a Sabbat that is usually celebrated on February 2nd.  Although it has many names, it is usually referred to as Imbolc or Imbolg (pronounced em-bowlg or immol’g) meaning “in the belly” (being pregnant with life) or Oimelc (pronounced oy-melk) meaning “ewe’s milk” (nourishing life).  Other names for this day are Disting-tid (Norse), Laa’l Breeshay (Isle of Mann), and Candlemas (Saxon; “mas” meaning “feast”, not a Catholic word).  As this is the day of Brigit, be she goddess or saint, this day is also called White Brigit’s Day, Feast Day of Saint Brigit (Irish) or Feast Day of Saint Blaise (an Armenian saint that has a King arthur connection and may be the goddess Brigit in disguise).

Brigit is the Goddess of Inspiration and the Lady of the Sacred Flame.  As a goddess, she is usually referred to as Brigit, but after her demotion to sainthood, she was usually called Brigid.  Brigit has many other names, but to keep things simple, I will continue to refer to her as Brigit here.  Although her holiday falls at a time of the year where both light and warmth are waxing, her day is about the light, not the heat.  This is expressed through candlelight, torchlight or firelight.

Fire has been considered sacred for thousands of years and the practice of tending it goes back to the Greeks and continued on to “Saint Brigid” and her “nuns”.  Brigit’s lineage can be traced back to other goddesses with fire associations such as Juna, Minerva, artemis/Diana, Tanit (Lucifer or Lucia, the Son of the Morningstar Venus, not the Christian “Satan”), Hecate (they both have crossroads connections) and Hestia (Greek) or Vesta (Roman).

The Name Hestia or Vesta means “dwelling place”, as in the womb of the goddess, the cauldron or Holy Grail Cup, as she is the mother of the Sun God.  Although her name came to mean “fire”, “Hestia” means “ a house” or “a dwelling” as it is derived from the word “hes” or “hese”, meaning “shelter”, “to protect” or “to show mercy”.  Hestia to the Greeks and then after her Roman “adoption” as Vesta, was the goddess of domestic life and it was believe that she resided in every household, the reason for her shrines.  She was also sometimes called Ashta, another name meaning “fire” and she was referred to the Goddess of Fire.

Fire was so sacred to the Greeks and Romans that select women were chosen to tend the sacred flame in temples built to Hestia/Vesta.  In the time of the Romans, these were called Vestal Virgins.  This practice was also found throughout history in other parts of the globe, sometimes because of the Collective Consciousness and sometimes from Roman occupation.

“In Scandinavia, the priestesses of Freya, who were generally kings’ daughters,

whose duty it was to watch the sacred fire, and who were bound to perpetual virginity,

were just an order of nuns.  In Athens there were virgins maintained at the public expense,

who were strictly bound to single life.  In Pagan Rome, the Vestal virgins,

who had the same duty to perform as the priestesses of Freya, occupied a similar position.

Even in Peru, during the reign of the Incas, the same system prevailed,

and showed so remarkable an analogy, as to indicate that the Vestals of Rome,

the nuns of the Papacy, and the Holy Virgins of Peru, must have sprung form a common origin.  These were young maidens dedicated to the service of the deity,

who at a tender age were taken form their homes, and introduced into convents,

where they were placed under the care of certain elderly matrons, mamaconas,

who had grown grey within their walls.  It was their duty to watch over the sacred fire. ”

From “The Two Babylons

Why were these young ladies, their occupation and the fire held in such high esteem?

“The fire of Vesta was regarded as one of the grand safeguards of the (Roman) empire.

(It) was kept with the most jealous care by the Vestal Virgins, who, for their charge of it,

were honored with the highest honors.”

From “The Two Babylons

So ingrained into the people’s psyche the importance of this sacred fire, that even after Paganism was outlawed in Rome, the temples survived and the practices remained.

“The “great serpent of fire” was cast out, when by the decree of Gratian,

Paganism throughout the Roman Empire was abolished-when the fires of Vesta

were extinguished, and the revenues of the Vestal virgins were confiscated…

How strong was the hold that Paganism had in the Imperial city,

even after the fires of Vesta was extinguished,

and state support was withdrawn from the Vestals;

but the Emperor yet spared the statues of the gods which were exposed to public view;

four hundred and twenty four temples or chapels

still remained to satisfy the devotion of the people.”

From “The Two Babylons

Brigit was no different than Vesta; history repeated itself, the fires were to be extinguished as they were in Rome, but the flames would burn on.  Even after her “demotion” to sainthood, Brigit simply chose to evolve to survive.  She became the first nun in Ireland and created a small community of seven virgins at Croghan Hill.  Later it was said that she moved to a new location, into a cell at the base of an oak tree (oaks being sacred to the Druids).  This tiny community grew into a nunnery and monastery, the famous center of learning at Kildare; or “cill-dare”, meaning “oak-cell”.  Seven nuns grew to be 19 that tended Brigit’s flame and many daughter convents peppered Ireland from this original one.

In her goddess aspect, before her demotion, Brigit also had a cauldron (that she may have obtained form her father) and one of the jobs of what would become “nuns” was to tend to the flame beneath it.  In many of his books, Raven Grimassi makes the case that many of the practices of the Celts actually come from the Greeks and Romans, and this is also one of them.  The Greeks had nine muses, who among other things inspired humans, and Brigit originally had nine fire attendants and one of her powers as a goddess is to inspire humans.  Brigit can do many things, but for the purposes of this spell, we will tap into the power of the Sacred Flame of inspiration.

THE SPELL

If possible, perform this spell either at your hearth, but if you don’t have one, you can simply substitute your kitchen stove (the modern-day equivalent).  Preferably perform this spell either on or as close to February 2nd as you can.

Supplies

  • Candle (color of your choice, to correspond with your need)
  • Cauldron/fire-safe bowl

Either create Sacred Space or cast a Magick Circle in the manner of your own tradition.

Call to Brigit with this or another evocation:

“On this day of waxing light

Longer days and shorter nights

I call to Brigit, Goddess White

On this day of Your powers’ height.”

Candlelight

Light the candle after placing it inside the cauldron and say:

“As I light this candle fire

Lady of the Flame, please inspire.”

Inspiration

In your own words, speak to Brigit about the subject that requires her aid in inspiration.  Perhaps like a Muse, she can inspire you to find a solution to a life-problem that is blocking you from moving forward.  Perhaps she can lead you to a solution that will destroy your negative situation in a blaze of glory.  Although this article has focused on Brigit in her flame aspect, she is also associated with sacred wells and streams, so perhaps Brigit could teach you to move like water; finding the path of least resistance or to crack a giant boulder simply by freezing within the cracks.  If you have writer’s block or another kind or artistic block, ask Brigit to help you to move past it.  Whatever your situation may be, simply pour your heart out to Brigit and ask for her help in finding the best outcome for all involved.

Meditation

Mediate now on the light in the darkness, the candle in the cauldron, the life within the womb.  With Her inspiration, you can plant a seed to grow in the coming season.  During meditation, Brigit may give you the answer to which you seek.  If not, do not worry, She may use a dream to get the message to you or you may get the message from a chance encounter in your daily life, so be vigilant as to what messages are coming your way.

To thank the Goddess Brigit:

When finished, if you feel so inclined, in gratitude to Brigit for Her help, you may wish to tend her flame as others have and still do.  If this is not for you, please consider making a donation in Her honor.  Although I didn’t cover it much here in this article, Brigit’s cauldron fed many and she was known for providing for those in need.  You could do the same by making a food donation to either your local food bank or to the local animal shelter.  Don’t worry if you have to make it a small donation due to your current state of finances if that is an issue for you; Brigit will see what is in your heart.  After all, She is the flame that burns within all of our hearts.

Sources:

Candlemas: Feast of Flames by Amber K and Azrael Arynn K

The Two Babylons or the Papal Worship Proved to be the Worship of Nimrod and his Wife by the late Rev. Alexander Hislop

Pagan Theology

Porphyry January, 2010

Magic:  Made up Explanations

Before I got busy and started to talk about other things I was working on a series of columns devoted to understanding magic.  The question that I am trying to answer is “how does magic work?”  In a previous column I developed a typology for how you might go about answering that question, with explanations dividing up into three categories:  systematic, individual, and theistic.  Systematic explanations develop some sort of system that, if followed, results in magic.  This ranges from science, to sort of science, to just plain made up systems.  Individual and theistic explanations appeal to something other than a system, like yourself or your Gods, to explain how magic works.   Of course most real-world magical practices syncretically combine all three approaches.  I guess they assume that if you throw enough stuff at the problem you will solve it through the sheer number of arguments.

In the last few columns on this subject I talked about scientific and sort-of-scientific explanations.  Neither of those systems are sufficient to explain why magic works.  At the most basic level you cannot take the structure and methods of science and use it to describe something that does not follow the same laws of evidence and cause and affect that science requires.  Fuzzing up science as a way to explaining magic just results in bad science, and no really effective explanation.  If we are serious about explaining magic we’re going to have to do better than misapplying science, or applying misunderstood science.

The most common way to explain how magic works gets around this problem completely.  You just make up a new system, and new set of “supernatural laws” that you must conform to in order for science to work.  Magic doesn’t have to worry about science and its requirements because it does not follow the laws of nature.  Supernatural systems incorporate their own set of rules for cause and effect, rules that don’t apply in normal situations.  Because these rules are separate from the natural systems that science deals with, the whole problem of rules of evidence and consensus can be avoided.  Of course the temptation still exists to start making empirical claims using supernatural laws, which inevitably runs afoul of the traffic cops of science who are just waiting to bust you when you make claims that can be objectively validated.

In order to understand what I will call, for lack of a better term, supernatural systems, you have to understand the long history of magic in the Western Occult tradition.  To be honest I don’t have the knowledge, skills, or time to review the long trajectory of magic in the West.  Nor do you probably have the time to read it all.  Instead I’ll make some broad generalizations and historical summaries.

Magic in the western tradition can be divided up into several interconnected systems.  Broadly speaking these are the Hermetic, grimoire or Kabala influenced magic, and angelic or deistic magic.  The oldest [1] attributed system is Hermeticism.  Hermetic magic is based on the writings of Hermes Trismegistrus, a notional mage of Egyptian origin [2].  The Corpus Heremeticum lays out the basic ideas of the elements (earth, air, fire, water), “as above, so below” or the idea that the macrocosm is reflected in the microcosm [3].  This has formed the basis of much of the Western magical practice, and has followed through to today in many of our magical practices.

In the Middle Ages the Hermetic system combined with the Jewish mystical system, the Kabala, and various other varieties of magic [4] to establish a set of procedures, correspondences, and theories that formed the grimoire tradition.  Grimoires were all the rage in the Middle Ages and slightly thereafter, and they have had a profound affect on modern Witchcraft and folk magical practices.  Grimoires were books created by magicians or those associated with the Church and contained a variety of activities involving invoking angels and daemons, correspondences, astrological information, and charms and spells.  At a time when books were rare, and reading mostly controlled by a few, the idea of a special book that could hold the secrets to control of fate was a powerful tool.  Grimoires were used by court and other magicians affiliated with the church (many of whom were not prosecuted by the church due to their standing in the community) and by local Cunning Men and other folk-magicians.  A Cunning Man could make a good living with a Grimoire and a rudimentary reading ability [5].  The concepts and correspondences in the grimoires eventually made their way into folk traditions of witchcraft, and come down to us through Gardner and others in our modern magical systems.

During and after the Renaissance there were a variety of individuals that attempted to bring together material from the Hermetic, folk, and grimoire traditions into comprehensive systems.  Examples include Eliphas Levi’s willpower focused system, Waite’s Golden Dawn system, Crowley’s Thelema, and others.  Underlying all of these systems is the desire for a unified, complete, magical system that brings together past information into a more effective and comprehensive practice.  In addition these systems represent a migration away from the more practical folk and grimoire systems where the primary goal was to change the world, and now the focus was increasingly on inner change within the practitioner.

The two key things I want to highlight in all this rather gratuitous historical discussion is that two themes in the history of ritual magic stand out.  The first is a desire for a system, something that provides an overall construct that explains how you do the magic and why it works (angels, celestial mechanics, or individual will).  This movement from magic’s origins as a folk and philosophical explanation of the world to a formalized system of rules and ideas occurred over the entire history of Western civilization.  But it really got started in the Renaissance and 18th century Enlightenment as science began threatening both magic and religion as a way of understanding the world.  Eventually this trend peaked in the modern day Golden Dawn and Thelema traditions.

The second theme is the tension between “low” or folk magic and “high” ritual magic.  Ritual magic with its origins in neo-Platonism and Hermetics was historically an intellectual pursuit of the elite.  Folk magic was more of an everyday practice, related to blessings and curses well removed from the high-minded philosophy of the ritualists.  This tension was present in the earliest practice of magic.  Greek and Roman Hermetic and neo-Platonic forms of magic focused on enlightenment, while at the same time ordinary citizens were scripting spells and curses on tablets to drop into wells.

Both of these trends are really about the distinction between the metaphysical and the empirical.  Folk magic tends to be focused on the practical, with the spiritual intruding simply through the use of religious imagery [6].  Ritual magic tends to be the opposite, with great emphasis placed on the spiritual progress of the magician, with the practical effects as secondary outcomes.  Likewise the desire for a system has taken magical practice away from the more empirical place it occupied during the Middle Ages, into a more Platonic practice that is focused on systems of progressive magical enlightenment.

This, of course, does not mean that practical systems don’t exist, what we are talking about are general trends and paths, not every byway and cul-de-sac that is out there.  In fact neo-Pagan Witchcraft often combines both enlightenment and practice, and is a representation of a modern, practical, magical system.  We are ignoring modern neo-Pagan magical practices mainly because their theoretical underpinnings are either derived from ritual magic, or fall into one of the other categories we have discussed or will discuss in other columns.

What this means is that explanations also follow this same trend, with a division between explanations having either a practical, empirical, basis, or a metaphysical one.   When it comes to explaining why magic works these two trends can be seen as either assuming some sort of casual equation (this then that) or providing an allegorical path to enlightenment.

The casual proposition is pretty straightforward:  if something happens then it causes another result.  The simplest casual rule is the Hermetic “as above, so below” or that the microcosm is related to the macrocosm.  Ignoring for a minute exactly how you would empirically verify this, what is important is the fact that an empirical claim is made.  The law of magic as laid down implies something will happen in the physical world as a result of my relation to the unseen work and the actions I take to establish that relationship.

This, of course, opens the entire argument to empirical verification.  This has been the bane of astrology where astrological claims have been attacked several different ways by astronomy and the scientific community [7].  I choose astrology because there is a straightforward application of “this then that” when it comes to astrology, and astrological correspondences make up an important component of some forms of ritual magic.  In this case making up a rule set is kind of like creating an alternative science.  Unfortunately because the original science does a pretty good job of evaluating evidence and describing how the world works, you end up with having to play by the same set of rules that science does.  Again, if you claim that your system actually works in the real world, you set yourself up for empirical verification, which almost always results in tears.

Because of the problem of empirical verification, the allegorical interpretation of the systems is superficially attractive. If what is really happening when you follow the rules of magic is spiritual progress, then empirical verification becomes moot (unless you’re a psychologist).  This focus on internal transformation has led to a strong link between magic and psychology in Jung and others.  If “as above, so below” really refers to spiritual enlightenment, then the work done through the magical system is really designed to draw down the enlightenment that exists “above” into the human spirit that is practicing the magic.

Just as astrology is the poster child for the empirical approach, alchemy is a good example of the allegorical approach.  While alchemy started off as a quasi-philosophical pursuit with the Greeks, it quickly became divided between those who pursued the practical application (i.e. chemists) and those that pursued the inner transformation.  It is not surprising that the practical application of transmutation and change in matter branched off and became an accepted science; after all it worked in a reproducible, empirical, sense and could be codified into a scientific discipline.  The mystical and occult aspects of alchemy retained the inner work, because that was less susceptible to being adopted by science.   In the inner work of alchemy it is not the materials that are being changed, but rather the practitioner who is seeking to refine their inner essence or soul.  Just like the Masonic tradition, the perfection and purification of the individual is the end objective, not a practical working in the world.

There are many systems in addition to alchemy that pursue the inner path toward occult enlightenment.  The Golden Dawn and Thelema (OTO and A:A:) traditions all practice different versions of the inner path, or theurgy, the uniting of the magician with the divine [8].  The argument that the primary focus of magic is inner enlightenment or unification of the magician with a supernatural power or spirit is the first example we have seen that avoids the problem of empirical verification.  If magic only has effects on the individual and their inner psychology and spiritual development then no one can challenge its validity.  Except perhaps those who try it and fail to seen any improvement in their condition.

Now I am setting up a bit of an extreme argument here, claiming that the inner working is the only purpose of magic is not a claim made by most magical traditions, even the decidedly Gnostic ones.  As I said at the beginning of the article most traditions are syncretic, using a wide range of arguments and justifications for their magical workings.  However figuring out how magic works when all of the arguments are being made at the same time is like trying to figure out your favorite color from a bucket of black paint.  They’re all in there, but it’s hard to see any one of them.

The problem that I have with an exclusively inner argument is that it is unsatisfying in its lack of distinction between magic and religion.  If magic becomes a system of practice, particularly group practice, which brings about gnosis or the realization of a higher reality, then it begins to look a lot like many religions.  Only with better stuff, fancier rituals, and the threat that some of the practical stuff might actually work.   This argument also leads along the lines of magic being a type of prayer, or a way to connect with the divine.

The loss of distinction between magic and religion begins to make magic a meaningless appendage to religion.  If magical practice is wholly theurgic, or linked to a union with the divine, then magic becomes particular to the Gods and Goddesses, or spirits, involved in its practice.  No longer is magic a universal practice independent of religion: the practical craft to religion’s high art.  Rather it in itself becomes dependent on spirits or the divine for its success.  Thus magic becomes more or less a narcissistic, self-focused, brand of religion.  I say “narcissistic” because the focus of the workings tends to be on gnosis, not social justice or charity [9].

This line of magical working is not wrong or somehow invalid.  Rather I am claiming that any argument that does not somehow tie magic to practical outcomes loses what it is that makes magic unique.  Magic is not only connection with the divine, but also the affect of our actions, will, and intentions on the world.  Without a claim that the world has changed, magic loses its unique character.  It simply becomes yet another path to enlightenment like Yoga, Kabala, or Christian spiritual practices [10].

No matter how you look at it, systemic explanations for magic working boil down to “because I said so.”  The ones that establish practical laws of magic that parallel science fail in their explanation because scientific laws actually do explain how things work, and magical ones don’t.  Indeed in the past magical laws that actually did work, like alchemy, went on to be adopted by science and transitioned from a magical practice to a scientific one.  Systematic explanations of inner change in the magician amount to either a slightly different type of religion, or a set of rules for enhanced mental and psychological functioning.  These make magic into something else, either a religion or a mental discipline, cutting magic off from its relationship to the real world.

All of the explanations that we have covered so far have been rules based.  Either using the rule set we call science to explain how magic works, or some form of hybrid or constructed rules set.  None of these explanations have been satisfying, they have not given us something that cannot either be attacked from an empiricist or theological viewpoint.  They haven’t really explained anything, only asked us to trust that the rules we are using do apply, and that they do what the practitioners claim that they do.  There must be something better.  But finding it means we must thread our way between the rocks of science and the shoals of religion.  However unless we are able to do that, magic will simply disappear into one or the other practice.

In the next couple of columns on this subject we will move from rules based explanations to those that claim magic works by either tying into to the divine powers, or our own internal will.   We will abandon our focus on systems as a way for magic to work, instead looking at things like the intent and focus of the practitioner as ways to find firm footing for magical practice away from either religion or science.

[1]  One thing you have to be very careful about is confusing attribution with reality in the history of magic.  While there may be many claims for ancestry going back to the “original” sorcerer King Solomon, in reality the idea of Solomon as occult magician may have been introduced at a much later date.  Just like you can’t really use scientific analysis to understand magic, its difficult to use historical analysis to explain how magic has developed.  Also, I’m interested in systems here, not necessarily the history of magic.

[2]  He is also seen as the combination of the Greek and Egyptian Gods Hermes and Thoth.

[3]  And thus establishing one of the first and most essential rules for magic.

[4] For example Arabic, folk and traditional, and angelic magic.  There are few really good histories of ritual magic.  They either focus on individuals, or they focus on academic issues such as the relationship between the development of science and magic.  There are few that actually focus on magic as an object in itself, tracing the ideas and concepts in a serious scholarly way.  In fact the best, and shortest, description of magical history as a history of magical ideas, is the introductions to Stephen Skinner’s books.  While he is focused on ritual magic, the history of ritual magic is really the history of magic theory up till modern times.  Stephen Skinner.  The Complete Magician’s Tables, Llewellyn, 2006 and Stephen Skinner and David Rankine.  Practical Angel Magic of Dr. John Dee’s Enochian Tables, Golden Hoard, 2006.  If you have any interest in magic the Complete Magician’s Tables is a must-have.

[5] See, for example, Owen Davies.  Cunning-Folk Popular Magic in English History, Hambledon and London, 2003.

[6]  Remember the vast majority of magical practitioners in the West, for the vast majority of recorded history, have been Christian and practicing a magic steeped in Christian metaphor and culture.  Invoking Pagan deities in a magical context either occurs in ancient or modern neo-Pagan practice.  Unless you count the use of Pagan deities as stand-ins for Christian daemons.

[7]  In addition to the straightforward attack of “you predict this, it doesn’t happen” it can also be attacked through the calculation of forces and influences on individuals and systems.  It turns out the overall force exerted by planets and other bodies is miniscule (other than the moon where there is some evidence for influence on behavior), so the burden is places on astrologers to come up with a way in which planets and other objects could actually influence behavior.  Something they have not been able to do without making something up.  While this doesn’t mean that astrology is invalid, it does mean that they have not been able to prove it is valid to the satisfaction of the scientific community.

[8]  Golden Dawn: http://www.hermeticgoldendawn.org/ OTO: http://www.oto-usa.org/ Thelema (A:A:): http://www.ordoaa.org/

[9]  Nothing wrong with that, but I will point out that the most popular religious teachings very much focus on issues of poverty, social justice, charity, and how we treat others.  While enlightenment and justice may be separated, there are a whole lot of religious teachings that suggest they shouldn’t.

[10]  Which goes a long way to explaining why various Gnostic or mystical practices became increasingly popular as science began to assert itself in the Renaissance and Enlightenment.

Let’s Spell it Out

Boudicca Andarta January, 2010

Removing Obstacles with Ganesha

LordGanesh Lets Spell it Out

Ganesha is an Indian God with the body of a man and the head of an elephant. The God of wisdom and prudence, he is sometimes called Ganapati, Ganesa or Gajani and he is known as the God of Scribes and Merchants as well as the Lord of Obstacles.

For the purposes of January, we will use Ganesha to help us make wise decisions for the coming year (it is the time to make New Year’s Resolutions after all!) as well as to help to clear the obstacles that lie in the way of getting our goals accomplished.  But before we get to work, let’s take a longer look at Ganesha.

Ganesha has an interesting “parentage”.  I say this because Shiva is his father, but it seems that Shiva had no part in his creation.  Ganesha’s mother is Parvati and there are two legends that explain how she brought him to life.  One is where she used flakes of her skin and the other is where she formed Ganesha form her sweat mixed with dust.  Although now he is depicted with an elephant’s head, this was not how Parvati originally created him.

Ganesha is the only Indian god with an elephant’s head and the story behind this is an interesting one.  Or should I say “three” as there are three legends as to how Ganesha’s head was replaced by that of an elephant’s.  Sometimes he is depicted as having up to five elephant heads, but this is usually not the case.  Ganesha rides a rat and he also has one trunk and four arms holding a shell, a mace, a discuss and a water-lily.  But back to how he got his head…

Both of these legends basically start out the same.  Parvati, Ganesha’s mother, appointed him to be the guardian of the gate to her abode, most notably when she was taking a bath.  Like a good son, Ganesha took his job very seriously and when Parvati said she wanted to see no one,  he turned everyone away, including his father Shiva.  As you can imagine, Shiva didn’t want to be told “no” by his son, but Ganesha flatly refused.  Now, here is where the story starts to waver.  Shiva either lost his temper and accidentally decapitated him, or, he lost his temper and he ordered the decapitation himself.  Regardless as to which version of the story you hear, Parvati was furious by what Shiva did to her son/servant.  In one story, Parvati told Shiva that she wanted nothing to do with him until the situation was rectified, and in the other version, she took actions into her own hands.  In the fist version, Shiva relented to his wife and he said that Ganesha could have the head of the first animal to pass by, which happened to be an elephant.  In the second version, Parvati was the one to secured the head form the first passing creature.  Either way, Ganesha ended up with an elephant’s head.  In the third account, after creating him, Parvati took Ganesha to the other gods to show him off.  Sani (Saturn), didn’t seem to be impressed and burned his head to ashes and it was the compassionate Vishnu that saved him by providing the elephant’s head.  Maybe this is how Ganesha came to be known as the god to call upon when needing to overcome obstacles.

Beloved by the Hindu people, Ganesha is the benign deity to invoke to overcome your difficulties, before going on a journey, moving into new house or starting a new business.  You can see how he can be a great ally when starting new beginnings, especially at the New-Year.  But don’t feel as though you can only call upon him at this time as Ganesha is also the god of wisdom, art, guarding households and fertility (he may have originated as the local forest deity which is a “yaksa”).  Representing both force and cunning; Ganesha rules over good luck, successful enterprises, worldly success and prosperity, writing, literature and books, beginnings and journeys, peace, building and taming dangerous forces.

In India, there are little statues of Ganesha everywhere as he remains one of the most popular Hindu deities.  You can see how popular he is due to his frequent appearances in other deity’s temples.  Sometimes his sculptures are painted red but his offerings are always flowers and dishes of rice.  When worshipped during his August festival, it is said that your wishes will come true.

You to can tap into his wisdom and compassion to set your New Year’s intentions off to the right start.  To get started, you can set up your altar with Sandalwood incense, a bouquet of fresh flowers, a red candle, a bowl of rice and a statue or picture of Ganesha (you can substitute a picture of an elephant if you are lacking a picture of Ganesha).  You will also need a pen and a piece of paper to make out your “wish list” for the coming year.  You can choose to either create Sacred Space or cast a Magick Circle in the manner or your tradition, whichever works better for you.

Place the statute/picture of Ganesha upon your altar and say:

“Ganesha, both man and elephant,

God of scribes and merchants;

Tonight I call upon your prudence

So I start my year with success.”

Now place the offerings of rice flowers before the picture/statue and say:

“Tonight I make a list of goals,

And I ask you to remove all obstacles;

Please grant me financial fertility,

So I know prosperity.”

Light the incense and the red candle and say:

“Lord of Obstacles, share your wisdom

So I can make wise decisions.

As my prayers rise, please light my way

As I step onto this journey.”

Now for the work on your part.  Get out the pen and paper and if you haven’t already prepared a list, brainstorm now as to what you want to bring into your life this coming year.  Also make sure to list what things are obstacles to reaching your goals, especially the things that you will do to sabotage your own success.  Ask yourself what needs to be guarded, where you need to apply force, which situations require cunning, where you can start new beginnings and what areas of your life need more peace.  Make a plan as to how to “stay on track” throughout the year to ensure your prosperity and happiness.

To close your spell, in your own words ask Ganesha to stay with you on your journey and then thank him for his help.  If possible, let the candle burn out and then bury the leaving on your property.  Dispose of the rice in the morning (after the essence has been removed).  Replace the flowers when needed and whenever you feel the need, light another stuck of incense and ask Ganesha for an extra “boost” of wisdom when things get “sticky”.

SOURCES:

)O( Jaunuary Moon Report )O(

Mi Kali D. January, 2010

)O(  Jaunuary Moon Report  )O(

moon )O(  Jaunuary Moon Report  )O(


Been looking up, the moon she’s so bright
She’s so white, she’s so clean
I’m telling you, she’s everything.
-PJ Harvey

January Moon Phases

Full Moon:

JAN 29 10:18 pm*

Full moons occur from fourteen to seventeen-and-a-half days after the new moon. Full moons are prime time for rituals for prophecy, protection, divination. Any workings that needs extra power, such as help finding a new job or healing for serious conditions, can be done now. Also, full moons aide work for love, knowledge, legal undertakings, money, divination, and dreams. It is said that full moon magic is like a white candle — all purpose.
Full moon magic can be conjured during the 3 days prior to the rise of the full moon, the night of the full moon and during the 3 days after.

“Traditional belief in the moon’s influence on accidents, crime, and destruction is backed by tales from police, firefighters and ambulence drivers, as well as several controversial scientific studes. We are adviced to take more care of our belongings, our homes, and even our lives at the time of the full moon.”    -Tom Folley

Last Quarter:

JAN  7  2:39 am*

Between the full moon and the dark moon is the period of waning moon. The waning moon is best used for banishing and rejecting those things that influence us in a negative way. Negative emotions, diseases, ailments, and bad habits can all be let go and special spells for clearing can be performed at this time. Saging your home is a great idea during this time.

From three-and-a-half to ten-and-a-half days after the full moon.The waning moon is used for banishing magic, for ridding oneself of addictions, illness or negativity.

New Dark  Moon:

JAN 14 11:11 pm*

The new moon is for starting new ventures, new beginnings. Also a good time for love and romance, health or job hunting, anything that is for personal growth, healing and blessing of new projects or ventures. The new moon is also a good time to cleanse and consecrate new tools and objects you wish to use during rituals, ceremonies or an up coming festival or something you just obtained. Some people call the new moon the dark moon and the terms are often interchangeably used.

New moon workings can be done from the day of the new moon to three-and-a-half days after.

First Quarter:

JAN 23  2:53 am*

The first quarter, called the waxing moon is best used for attraction and constructive magic, love spells, wealth, success, courage, friendship, luck, and healing energy.

Between the new and full moon from seven to fourteen days is a period of the waxing moon.

Please Note:

*Moon Phases (above) are at Pacific Standard Time

*Moon in Signs (below)  are at Eastern Time

January Full Moon  Names and Traditions *

Full Wolf Moon,  January Amid the cold and deep snows of midwinter, the wolf packs howled hungrily outside Indian villages. Thus, the name for January’s full Moon. Sometimes it was also referred to as the Old Moon, or the Moon After Yule. Some called it the Full Snow Moon, (but most tribes applied that name to the next Moon.)  It is also refered to as: Quiet Moon, Cold Moon, Chaste Moon, Disting Moon, Moon of Little Winter.

Some facts about the January Moon:
The Full Moon of January honored Ch’ang-O, Chinese goddess of the bedchamber and protector of children.

Ch’ang O

“Ch’ang Ô is the Chinese moon goddess, the younger sister of the Water Spirit. Her husband Shên I, the “Excellent Archer”, was given the drug of immortality by the gods. Ch’ang Ô discovered the pill which Her husband had hidden. Not knowing what it was, but seduced by its delicious fragrance, She ate it. Suddenly She found She could fly. Just then Shên I came home, and realizing what She had done, She fled from Him, up into the sky, until finally She reached the Moon–a glowing white sphere, very cold, with no life save a forest of cinnamon trees. Here She made Her new home.

Her husband in the meantime had come to realize that Ch’ang Ô’s destiny was to be the Goddess of the Moon, as His was to be God of the Sun. He was made immortal also, and given a great house on the surface of the Sun. When He came to visit Cha’ng Ô on the Moon She was afraid at first, but He explained He was no longer angry with Her, and They were reconciled. He built Her a palace of cinnamon-wood and precious stones, and is said to visit Her on the fifteenth day of each month, when the Moon is full.

Some say She was transformed into a three-legged toad, the three legs representing the three ten-day phases of the Moon.

Ch’ang Ô is often depicted with a hare, and the Hare of the Moon can still be seen traced on the surface of the full Moon. She represents the source of yin, the female principle, as Her husband symbolizes yang, the masculine.” -Information about Chango, and artwork by Thalia Took

The New Year in China begins on the first day of the New Moon when the Sun is in Aquarius. This can be as early as January 21 and no later than February 19.
The word January comes from the Roman name for this month; it was named after the god Janus, who had two faces. This deity ruled over beginnings and, endings, the past and the future. Since January is reckoned as the first month of a new year, this connection with the god Janus is appropriate. It is an excellent time to work on putting aside the old and outdated in one’s personal life and making plans for new and better conditions.

)O( Important Events

In addition to the New Moon on January 15th, there is also a solar eclipse on that date.

Other events in January:
Jan. 1: Celebration of the Seven Deities of Luck in Japan and the goddess Fortuna in Rome.

Jan. 2: The Birth of the goddess Inanna in ancient Sumeria.

Inanna

Inanna, which means “Queen of Heaven”, is the Sumerian Great Goddess and forerunner of the Babylonian Ishtar, with whom She shares similar legends. Sumer was a culture located in what is now the southern half of Iraq, between the Tigris and Euphrates Rivers, known as the “Cradle of Civilization”. It was one of the earliest civilizations on this Earth.

Inanna is the First Daughter of the Moon, and the Star of Morning and Evening. Like Anat and Aphrodite (who is believed to have a Phoenician origin) She is linked to the planet Venus and is a love-goddess.

Her wedding to the Shepard Dumuzi was celebrated on the first day of the new year as a sacred marriage rite, and Her legends show Her to be a woman of powerful sexuality.

Inanna’s descent to the Underworld is similar to the journey of the later goddess Ishtar, with some important differences–Inanna goes to the Underworld to learn of the wisdom of death and rebirth. To be released from Death She must choose a substitute, and offers up Dumuzi, who in Her absence has not mourned. With Dumuzi gone, His sister Geshtinanna, Goddess of Wine, went frantically searching and eventually a bargain was struck: Dumuzi would remain half the year in the Underworld, and Geshtinanna would take His place in the Land of the Dead for the rest of the year.

Inanna in a reading indicates a passionate and overwhelming love that demands all of the beloved, whether a child, lover, or a passion such as music or painting. This love needs to be tempered with compassion and forgiveness or it may hurtle itself to a destructive end.

Titles: Honored Counsellor, Ornament of Heaven, Holy Priestess of Heaven, Supreme Among the Heavenly Gods

-Information about Inanna, and artwork by Thalia Took


Jan. 5-6: Night-time ritual to honor Kore; held in the Koreion in Alexandria. The fifth day of the first month was the birthday of the Chinese god of wealth, Tsai Shen,or Ts’ai-Shen.

Kore

Kore was just a girl when She was abducted by the God of the Dead, Hades (“The Invisible”), and dragged down into the Underworld to be His wife. Her mother Demeter was consumed with grief and searched for nine days, but no one would tell Her anything: for Kore had been abducted with the approval of Zeus, ruler of the Gods, who was the girl’s own father. Finally Helios–who as Sun God sees all–told Demeter what had happened. In anger and despair, She rejected the world of the Gods and wandered among mankind. In Her sorrow, She also withheld Her gifts of fertility so that no crops grew. At this Zeus finally gave in and commanded Hades to release Her daughter.

However when Kore was returned to Demeter, it was found She had eaten a few pomegranate seeds while in the Underworld, binding Her there. As a compromise it was allowed that Kore would spend one third of the year in the Land of the Dead, and two-thirds with Her mother on the Earth. This produces the seasons–for when Kore is away from Her mother, dark winter descends as the Earth sorrows; but When Her daughter is returned to Her, the flowers spring forth in joy.

Kore and Demeter are thought of as two faces of the same goddess, and with Persephone, Kore’s name as Queen of the Underworld, they make up the classic Triple Goddess–Kore (whose name means simply “The Maiden”), Demeter (“Earth/Barley Mother”) and Persephone (“Destroyer of Light”), the Crone or Death-goddess. Within Herself, the Goddess (and Woman) contains the whole cycle of life, from birth to death to rebirth.

An early form of Demeter/Kore as Underworld goddess is the horse-headed black goddess Melaina. Persephone is also sometimes called the daughter of the Underworld river Styx, and mother of Dionysos.

The journey of the Great Goddess through death and rebirth formed the basis of the famed cult of the Eleusinian Mysteries, initiatory rites to the Goddess held in the Greek city of Eleusis that were said to have been founded by the Goddess Herself. Over time the Mysteries became very popular and were considered a highly ethical ritual to take part in that promised eternal life after death. The mystery of Nature’s death and rebirth told through the tale of Demeter and Kore is a women’s mystery that was recognized as humanity’s mystery.

In a reading this card indicates that the situation is more complex than originally thought. Large patterns and cycles are at play here; it may help to keep in mind that things are cyclical and will come around. It can also represent finding your power in a bad situation–after Kore was carried off against Her will to the Underworld, She became its Queen.

Alternate names: Core, Cora, Persephone, Persephoneia, Persephassa

-Information about Kore, and artwork by Thalia Took


Jan. 6: Celtic day of the Three-Fold Goddesses: Maid, Mother, Crone.
Jan.10: Day of Freyja, the Norse Mother Goddess.
Jan.12: Besant Panchami, or Dawat Puja, the Festival of Sarasvati in India or on the closest New Crescent Moon. In Rome, the Compitalia to celebrate the Lares, household gods.
Jan.18: The Theogamia of Hera, a women’s festival for all aspects of this goddess.
Jan.20: In Bulgaria, the Baba Den, or Grandmother’s Day for the goddess Baba Den, or Baba Yaga. In China, a day of the Kitchen God.

Jan.24: In Hungary, the Blessing of the Candle of the Happy Women, a ceremony of purification honoring Fire goddesses.
Jan.27: The Paganalia, a day of the Earth Mother in Rome.

“The moon never beams without bringing me dreams…”- Edgar Allen Poe

Moon In Signs

Moon phases are crucial to magickal workings but there is another valuable tool in the Moon’s magickal arsenal, Moon in zodiac signs. We know the Moon sets the emotional mood for the day, and using those subtle changes to your advantage can change a result from ‘fuzzy or vague’ to ‘perfect!’ To understand how this works, you need to understand how the Moon travels. Simply, it is the astrological sign the Moon travels through and it is something that should be considered when planning magickal workings, or  even mundane tasts. As the Moon’s phases gives off different energies, so too do the astrological signs she visits.  To figure out how the Moon in any particular sign will effect you, consider the nature of the sign the Moon is visiting.  For example,  if the Moon is in Virgo, it would be a great time to tend to details, tidying up, being efficient, make plans, but watch out for anxiety about what could go wrong, overthinking an issue etc.,

January

Last Aspect                                                           Moon Enters New Sign

Date       Time                                                        Date                                           Sign                                         Time

1                10:43 am                                                 1                                                  Leo                                           9:41 pm

3                 4:55 pm                                                   3                                                 Virgo                                         9:52 pm

5                 12:25 pm                                                5                                                  Libra                                         11:58 pm

8                 1:07 am                                                   8                                                 Scorpio                                     5:00 am

10               10:02 am                                               10                                               Sagittarius                                1:10 pm

12               9:43 pm                                                  12                                               Capricorn                                  11:54 pm

15              4:02 am                                                   15                                                Aquarius                                    12:17 pm

17              3:22 pm                                                   18                                                Pisces                                          1:17am

20              1:06 am                                                    20                                                Aries                                           1:36 pm

22               2:46 pm                                                   22                                                Taurus                                        11:39 pm

24               10:03 pm                                                 25                                                Gemini                                        6:11 am

27               1:32 am                                                    27                                                 Cancer                                       9:01 am

28               11:49 pm                                                29                                                  Leo                                              9:10 am

31               1:27 am                                                   31                                                  Virgo                                          8:23 am

Moon Void-of-Course

In about 28 days the Moon circles the Earth and she moves through each zodiac sign in two and a half days as you can see from the chart above. Because she moves one degree in two-two and a half hours her influence is short lived.  Though from the point where she reaches her highest degree within a sign to the point where she is reaching the next sign, it is called ‘void-of-course.’ It’s best to think of this short time period, as ‘dead time’ because plans usually don’t work properly. These are the times when we uncharacteristically exercize poor judgement because actions initiated during this time period aren’t given the full picture. But, all is not lost, this is a good time for just reflecting, not acting. If you are a person that likes to periodically ‘put things off’ well this is a great time for that. You can think about what to do when the Moon is right for it!

January V/C times

Date       Time

1                7:43 am

3                1:55 pm

5                9:25 am

7                10:07 pm

8                 1:07 am  *

10               7:02 am

12              6:43 pm

15              1:02 am

17              12:22 pm

19              10:06 pm

20              1:06 am

22             11:46 an

24              7:03 pm

26              10:32 pm

27              7:12 pm

28              8:49 pm

30              10:27 pm

31              1:27 am *

* These are Eastern Time because only Eastern Time is inicated for v/c moon, all others are set to Pacific Time Zone.

“Double double toil and trouble…” Macbeth

)O( Moon Magic Tip:

If you find that you need to do some spell work and the moon phase doesn’t fit, and you don’t have time to wait…rework your spell.  For example, if you are looking for a new love in your life and the moon is in wane, work a spell for getting rid of lonliness etc.,

References:

http://www.griffithobs.org/skyfiles/skymoonphases2010.html

http://aa.usno.navy.mil/data/docs/MoonPhase.php

http://lunaf.com/english/moon-phases/lunar-calendar-2010/01/16/

http://astrology.about.com/od/themoon/a/FollowingMoon.htm

http://www.thaliatook.com/AMGG/chango.html

The Moon Through the Zodiac Following the Lunar Waves By Molly Hall, About.com Guide

Everyday Moon Magic by Dorothy Morrison

Moon Magick by D.J. Conway

The Book of the Moon by Tom Folley

2010 Llewellyn’s Moon Sign Book

Llewellyn’s 2010 Daily Planetary Guide

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