May Day Or Walpurgis

May Day or Walpurgis: Mayflies and buttercups are gathered. If farmland is not yet turned for the planting, Walburgs are made and set up. A Walburg is a scarecrow with a spade in its hand and seems to be a representation of a land-wight. A May-pole is set up, and woven with bright ribbons. Men and women alternately take up an end of a ribbon and dance around the pole. Young women are chased by young men. If they are caught they are scourged with birch twigs, as this will make them fertile. Birch is placed everywhere as decoration, and this is a festival of the birch goddess. Her procession, described above, takes place. Dancing and revelry occurs, and games. A bonfire is lit. A May-queen and May-king are chose, an bedecked with flowers and greenery so that they are almost completely hidden by it. The Sigrblot (victory blessing) was held, asking Odin's aid in upcoming struggles.

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Neo Druidism In Britain

The origins of the modern Druid Revival lie in speculation about the historical druids in Early Modern 17th century Britain. William Blake, the artist and poet, was among those who used the image of bards and druids symbolically in his poetry. In Blake’s mythos, bards are cast as the noble and admirable advocates for imagination (“Divine Imagination” as Blake characterized it). Druids, on the other hand, were used most often by Blake in a negative way to symbolize priesthoods of Literalism without imagination. In this poetical symbolism, Blake was inspired by current theories of certain scholars of his day which speculated that the British druids were in fact a remnant of the antediluvian religion of Noah and Adam in the Biblical mythos. Some saw them as the martyred exponents of the true religion taught by God in the Garden of Eden, as distinct from Christian religion as it later developed, which was seen by Nonconformists such as Blake to be corrupt. The theory that ancient druids were the true inheritors of the ancient Patriarchal religion was a move intended to make “True Religion” something British rather than foreign. Such a theory turned on its head the previous view of churchmen that druids had been bloodthirsty pagan priests who worshiped “devils” and were quite rightly stamped out by the superior culture of the Romans.

A more positive view of the druids, portraying them as wise old men arose with the northern European Romantic movement of the eighteenth and nineteenth century. One of the key proponents of the idea that the bards preserved a purer and more universal religion that transcended sectarianism was the Welsh Iolo Morganwg. His writings, though now acknowledged to be partly his own invention claimed to be based on manuscript sources and oral traditions in Wales. His work led to the establishment of the Welsh Gorsedd of Bards and influenced the forms of the Welsh National Eisteddfod, celebrations of British culture as distinct from that of the conquering English. The romantic positive figure of the druid and the bard became powerful images within the Welsh and Irish nationalist movements.

In 1964, George’s son Robert MacGregor Reid, then chief of the The Druid Order, died, and Dr Thomas Maughan was elected as his successor. Following a differing amongst some senior members, Ross Nichols founded the Order of Bards, Ovates, and Druids, fully recognizing those three grades in a way that is not formalised in The Druid Order. The Order of Bards, Ovates and Druids now represents the largest body of organized Druidry in the world, with over ten thousand members.

Recent decades have seen an explosion of druidic orders and groups in Britain, including the Loyal Arthurian Warband (founded and led by British activist Arthur Uther Pendragon, self-declared reincarnation of King Arthur), the British Druid Order, the Secular Order of Druids, the Glastonbury Order of Druids and so on, with the Council of British Druid Orders set up in 1989 to enable meetings and discussions between different Orders to take place. In February 2003, The Druid Network was launched; its aim is to be a source of information and inspiration about the modern druid tradition, its practice and its history.

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The Odinist Anthology Selection From The Runestone

Book: The Odinist Anthology Selection From The Runestone by Asatru Free Assembly

This anthology represents some of the contents of THE Runestone over a span of more than ten Years, from issue number two almost to the Present. During this decade-long his tory of publication, THE RUNESTONE and the organization which 1 t represents underwent a mu1 t i tude of changes, becoming more so~histicated, broader in perspective, and more polished in Presentation with the Passage of time, Hopefully the reader will be able to trace this evolution.

This collections designed to Provide the Person new to Odinisml, or Asatru, with something beyond the single leaflets which may have been his or her introduction to the religion. It is by vo means comprehensive, but it will give the student of Asatru a wealth of information which will make it easier to Proceed on to other sources of greater depth and comlexity. In this respect It fills a gap which has long been an irritant to new asatruarar.

The Articles have been edited for gramnotical and typogra~hical errors, and in some cases they have been "tightened upn by deletion of irrelevancies, but the flavor of the original has been kept - blemishes and all. Our beginnings were humle, to say the least, and the first funbling atteists to Present our world-view seem a little pitiable from today's standpoint, But every venture has to begin somewhere, and we have come a long, long way from those early attemts to put thoughts to Paper, This slim volume is presented in the firm belief that gut- Jgurney has barely begun, and that THE RUNESTONE and the Asatru Free Assembly will attain heights which today cannot even be seen because of the clouds which obscure the summit of acconlishment.

I would like to thank the Authors of these selections for their support, along with Prudence, Maddy, and Ariel. I t couldn't have been done without them. (Stephen A. McNallen
Denaic California)

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Gods Of The Heaten Way A Brief Guide

Book: Gods Of The Heaten Way A Brief Guide by The Troth

The Troth is one of several international organizations that promote the ancient religion of the Northlands, known as Asatru, Heathenry, and by other names. We are incorporated as a non-profit religious corporation in the state of Texas, and are recognized by the U.S. Internal Revenue Service as a tax-exempt religious organization.

The Troth publishes a quarterly magazine, Idunna, along with other writings on Heathen belief and practice. We serve as a networking organization for individuals and kindreds, and we try to assist our members to form local groups to practice our religion and make it more widely available. Once a year, the Troth sponsors a major gathering at which members and interested folks conduct workshops and ceremonies, and discuss and demonstrate their many skills and practices. The Troth also conducts a certification program for clergy, incorporating training in lore, theology, ritual, and counseling.

The Troth believes that the Gods call whom they will—regardless of race, ethnic origin, gender, or sexual orientation. To hear their call is a joy, an honor, and also a duty. If you hear that call, and you are willing to live by our values and honor our Gods, then we invite you to take your place among friends and kin, and bring new honor and strength to our ancient Heathen faith.

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Ostara Ritual Celebrating

Ostara: ritual celebrating the coming of spring, and thus also the beginning of planting. Dates this was celebrated on varied, but tended to fall around the vernal equinox. Eggs are painted with bright colors, and hidden, and hunts are conducted for them. (Eggs are a symbol of new life, and fertility. Rabbits are a symbol of this day too, for the same reason.) Other games are sometimes played with the eggs too, such as racing with them balanced on a spoon, or rolling them downhill. Eggs are ritually thrown high into the air too, and as high as the eggs fly, that is how high the crops shall grow. A procession, led by an ass, begins festivities which include a game called "Osterball". Dancing is an important part of the celebrations. Ostara bonfires are also lit. No flesh is eaten by mariners this day, to ensure safety from storms.

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Magic And Wyrd

Book: Magic And Wyrd by Anonymous

Wyrd is the underlying fabric in the Northern/Germanic cosmology. The laws of Wyrd supercede the will of the Gods, of men and all creatures. Wyrd provides the basic structure for the Nine Worlds, and manifests itself in Yggdrasil and the Well of Urdr.

One can compare Wyrd to a song, there are many differnt ways to sing it but the basic tune remains the same. Wyrd is also frequently seen as weaving, different threads coming together on a framework to make a pattern.

Magic is one of the ways we interact with Wyrd. "Knowing" magic (in Manny Olds' words) or "predictive" magic (Groa's) is about becoming aware of the patterns in Wyrd and the disposal of individual strands in the tapestry. Spae-work and Rune-work are two of the techniques which can be used for this.

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Out Of The Shadows An Exploration Of Dark Paganism And Magick

Book: Out Of The Shadows An Exploration Of Dark Paganism And Magick by John Coughlin

So often darkness is associated with evil. Since the term evil has no place in a nature-based religion, we Pagans are forced to look beyond such stereotypes.

But what then is "darkness"? Why are so many of us drawn to themes associated with darkness such as death, mystery, wisdom, magic, and the night? These themes and symbols are empowering to many of us because they tap into the deepest reaches of our unconscious.

The goal of this book, which is a culmination of over 16 years of study and practice, is to not only share with you the author's views on Dark paganism and spirituality, but to encourage you - if not challenge you - to personalize your own belief system.

While the first part explores the aspects and spirituality of darkness, the second part of this book discusses the nature and practice of magic by exploring the underlying principles at work.


In Out of The Shadows, author John J. Coughlin trys to rebuild the balance 'Light Paganism' has created. He gives an easy and understandable description of what the Darkness and 'Dark Paganism' actually are. Though the focus of this book is 'Dark Paganism', the author in no way tries to deny or degrade Light Paganism. In fact, Coughlin actually describes it's benefits and necessities in modern paganism.

In his explanation of the Darkness, Coughlin gives information on "dark siders" including the Gothic and Vampiric Sub-Culture. He gives a clear and understandable explanation of "The Shadow" in sychological terms, as well as symbols, images, and archetypes associated with darkness. I found the section on dark deities to be especially interesting, where Coughlin offers information on specific deities from various pantheons including Celtic,Egyptian, Greek, and Hindu.

Part Two is an explanation of the nature and structure of magick. This section explains how and why magick works as well as it's limitations and psychological factors. Coughlin takes you through each step of the spellcasting process by describing what and how to conduct ritual. This section also contains information on psychic abilities, chaos magick, and sex magick.

Out of The Shadows is really two books in one. It is and exploration of Dark Paganism, but it is also a guide to magick. Because so many books are focused on Light Paganism, this text is truly ground breaking. This book does an excellent job of providing the seeker with the proper tools to explore yourself. It's goal is to suggest, if not test, you to personalize your belief system. You will learn the truth about the Darkness and Dark Paganism. It was an excellent read and I'd highly recommend it to all Pagans.

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Ethics In Germanic Neopaganism

Ethics in Germanic Neopaganism are guided by a concept of personal orlog or wyrd, encompassing the notions of both fate and luck. The belief in Wyrd — a concept of fatalism or determinism, similar to some Graeco-Roman concepts of destiny is a commonly held belief amongst most Germanic Neopagans. People's personal destinies are shaped in part by what is past, in part by what they and others are now doing, by the vows they take and contracts they enter into. The Germanic Neopagan community is primarily bound together by common symbological and social concepts. Personal character and virtue is emphasized: truthfulness, self-reliance, and hospitality are important moral distinctions, underpinning an especially cherished notion of honour. Germanic Neopaganism notably lacks any discussion of redemption or salvation.

The Asatru Folk Assembly and the Odinic Rite encourages recognition of an ethical code, the Nine Noble Virtues, which are culled from various sources, including the Havamal from the Poetic Edda.

Although Germanic Neopagans revere the forces of nature, Germanic Neopaganism is not a "nature religion" in the sense of other currents often found in Neopaganism, and adherents oppose neither technology nor its material rewards. More mystical currents of Heathenry may be critical of industrialization or modern society, but even such criticism will focus on decadence, lack of virtue or balance, rather than being a radical criticism of technology itself.

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Heathens And Heathen Faith Some Frequently Asked Questions

Book: Heathens And Heathen Faith Some Frequently Asked Questions by The Troth

Perhaps the best-known heathen god is Odin. He is the god of many things: inspiration, ecstasy, poetry, healing, and death; it was he who won knowledge of the mysteries of the universe which we call the runes. Thor is the god whose great might we feel in thunderstorms. The lightning is his Hammer, the weapon with which he defends Midgard, the world of humans; the rain that he brings makes the fields fruitful. Tyr is the upholder of right order and justice, both among humans and in the entire universe. Frey is invoked for peace and plenty; he and Odin were also the founders and protectors of many dynasties of Heathen kings. His father Njordh watches over the sea, ships, sailors, wealth, and trade.

Our Goddesses are no less holy and mighty than our gods. Frigga, whom we see as Odin’s wife, protects homes and families. Freya rules over magic, sexuality, and riches; she also takes half of those slain in battle. Idunna tends the golden apples that keep the gods young; she inspires new strength and joy to spring up in our hearts. Skadhi’s might is seen in the winter; Ostara is the bringer of spring. Earth herself is a mighty goddess, who gives food to all.

These deities were known by different names in different Germanic cultures—in Anglo-Saxon England, for example, Odin was Woden and Thor was Thunor. There are many other deities who were and are worshipped. Often, a Heathen will choose one of the gods or goddesses as a special patron and friend—or perhaps be chosen by a patron deity. However, Heathens honor all the Gods and goddesses of the North. Heathens believe in and honor spirits of the home and the land, who can be helpful in many ways if treated well, or disruptive if ignored. Heathens honor their own worthy ancestors as well. Check out the Troth resources, listed on the back of this pamphlet, to find out more about our gods and ways.

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Your Ancestors Matter

We Asatruar acknowledge our link to the clan, the family line of which we are a part. This article is intended to facilitate just such a remembrance. It is adapted from a new brochure available from the AFA - one of a series designed to make the central elements of Asatru more accessible to ordinary men and women.

There is a widespread belief in the modern Western world that Ancestors don't matter very much. This is particularly true of the Ancestors of European-Americans; among some writers and academics, "dead White male" is synonymous with irrelevance.

Luckily for us (and for the generations to come), a healthy interest in genealogy and family history defies this rootless, alienated worldview. Why do we care about our ancestors in a world that values self-satisfaction above all else? What does the deeper wisdom of our soul say about this? And just what is our relationship to those who have gone before us? Why does it all matter?

Native cultures in every part of the world revere their forebears. The American Indians, the Australian natives, African tribes, Asian peoples - all give special place to their kin who preceded them. Only in so-called modern societies, those most locked into the pursuit of material things and most distanced from the world of nature, have we forgotten the importance of the ancestral connection.

By ancient tradition, the barrier between the dead and the living is thinner at certain times of the year: Yule is one of these occasions, and the old Celtic festival of Samhain (popularly known as Halloween) is another. At these times, watch your dreams, and listen with your inner ear for the whispers of those of your line who have gone before.

There is much to be gained from the ancestors, and we have barely touched the possibilities in this short essay. Of course, they gave us the greatest gift of all, life itself - for if that golden chain of generations had been broken at any point, we would not be here! But we have our responsibilities, too. Above all, the family honor must be kept intact and the ancestors themselves must be given the high status they deserve. Obviously, we should do all we can to ensure that we have healthy children to continue the line into the future.

Once we understand the bond extending down the generations, we know that we can never truly be without family. Always there are the unseen ones, affecting events and reminding us that we are a part of a great stream of lives, seeking ever to express who and what we are.

Honoring the ancestors (who are, after all, us as we were before) is one of the three key principles to the European soul. The other ones are, respectively, the living of a life of courage and truth, and the right relationship with the Mighty Powers themselves.

The spiritual wisdom of the bold and free European tribes did not die out. It was suppressed - but it cannot be hidden forever, for it exists within us, the people who share this noble heritage!

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The Arctic Home In The Vedas

Book: The Arctic Home In The Vedas by Lokamanya Bal Gangadhar Tilak

On the occasion of the birth centenary of Lok. B. G. TILAK, we have the proud privilege to offer to the discriminating readers this 2nd reprint of his famous work “The Arctic Home In The Vedas,” published by the Author in 1903 and reprinted in 1925 (J. S. TILAK)

The present volume is a sequel to my Orion or Researches into the Antiquity of the Vedas, published in 1893. The estimate of Vedic antiquity then generally current amongst Vedic scholars was based on the assignment of arbitrary period of time to the different strata into which the Vedic literature is divided; and it was believed that the oldest of these strata could not, at the best, be older than 2400 B.C. In my Orion, however, I tried to show that all such estimates, besides being too modest, were vague and uncertain, and that the astronomical statements found in the Vedic literature supplied us with far more reliable data for correctly ascertaining the ages of the different periods of Vedic literature. These astronomical statements, it was further shown, unmistakably pointed out that the Vernal equinox was in the constellation of M?iga or Orion (about 4500 B.C.) during the period of the Vedic hymns, and that it had receded to the constellation of the K?ittikas, or the Pleiades (about 2500 B.C.) in the days of the Brahmanas. Naturally enough these results were, at first, received by scholars in a skeptical spirit. But my position was strengthened when it was found that Dr. Jacobi, of Bonn, had independently arrived at the same conclusion, and, soon after, scholars like Prof. Bloomfield, M. Barth, the late Dr. Bulher and others, more or less freely, acknowledged the force of my arguments.

Dr. Thibaut, the late Dr. Whitney and a few others were, however, of opinion that the evidence adduced by me was not conclusive. But the subsequent discovery, by my friend the late Mr. S. B. Dixit, of a passage in the Shatapatha Brahmana, plainly stating that the Kaittikas never swerved, in those days, from the due east i.e., the Vernal equinox, has served to dispel all lingering doubts regarding the age of the Brahmanas; while another Indian astronomer, Mr. V. B. Ketkar, in a recent number of the Journal of the Bombay Branch of the Royal Asiatic Society, has mathematically worked out the statement in the Taittiriya Brahmana (III, 1, 1, 5), that Boihaspati, or the planet Jupiter, was first discovered when confronting or nearly occulting the star Tishya, and shown that the observation was possible only at about 4650 B.C., thereby remarkably confirming my estimate of the oldest period of Vedic literature. After this, the high antiquity of the oldest Vedic period may, I think, be now taken as fairly established. (Lokamanya Bal Gangadhar Tilak)

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The Wicca Spellbook A Witchs Collection Of Wiccan Spells Potions And Recipes

Book: The Wicca Spellbook A Witchs Collection Of Wiccan Spells Potions And Recipes by Gerina Dunwich

I noticed alot of belly-aching reviewers posted as "A Reader".I think it's just sour grapes on their part.Why not post with at least a 'Magickal Name'?This book is geared for the 13-23 year old wiccan practioneers.This book had many solid tibbits of information on spell-work,wiccan recipes, and pagan-potions.It was a quick and enjoyable reading,only 180 pages.This book helps the curious novice arouse an interest in the calling of Wicca.This is not Aleister O'Crowley's realm of divinity or his area of fluffy interest.One can read this in an afternoon's time.I would have to recommend reading this first,before you read 5,000 more sophicated spells.A wonderful primer for new spell-casters.

The secrets of spellcraft revealed through easy-to-follow, yet highly powerful magical formulas. There are also sections on the magical association of herbs, the eight sabbats of the Wiccan tradition and a directory of occult shops, publications and services to the Wiccan community.

I have used many of her spells in this book with great success, with no ill effects. If you are reading correctly (NOT) you will notice that the dove's blood spell has a disclaimer that it is from another sorce and she recommends either your own blood or no blood at all, just use dragon's blood, I'm sure any "real" witch would know what that is.

This book is one of the best books that I have had the pleasure of reading since realizing my true destiny 6 months ago..I have read many books, but this one takes the cake. It was VERY hard to find because it is out of print, but through the WWW, I was able to track it down and I couldn't be happier. If you can find this book, it is worth what it takes to get it. Happy reading!

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History Of Nordic Runes

Book: History Of Nordic Runes by Anonymous

Runes are an alphabetic script used by the peoples of Northern Europe from the first century until well into the Middle Ages. In addition to their use as a written alphabet, the runes also served as a system of symbols used for magic and divination. Runes fell into disuse as the Roman alphabets became the preferred script of most of Europe, but their forms and meanings were preserved in inscriptions and manuscripts.

There is some debate over the origin of the "alphabet" aspect of the runes. Cases have been made for both Latin and Greek derivation, and several scholars are once again arguing in favor of both these theories. However, the strongest evidence still seems to point to a North Italic origin. The parallels between the two alphabets are too close to be ignored, particularly in the forms of the letters, as well as in the variable direction of the writing, and certain structural and even symbolic characteristics. This would also explain why so many of the runes resemble Roman letters, since both Italic and Latin scripts are derived from the Etruscan alphabet (itself a branch of the Western Greek family of alphabets). This theory would place the original creation of the futhark sometime before the 1st. century, when the Italic scripts were absorbed and replaced by the Latin alphabet. Linguistic and phonetic analysis points to an even earlier inception date, perhaps as far back as 200 B.C..

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Road To Hel A Study Of The Conception Of The Dead

Book: Road To Hel A Study Of The Conception Of The Dead by Hilda Roderick Ellis

Professor and Mrs. Chadwick I owe more than can be easily expressed: the discovery of both the inspiration and discipline of research, and unfailing help, both with practical advice and encouragement, the whole of the way. I would like also to thank Mr. and Mrs. J. M. de Navarro and Mr. G. N. Garmonsway for many suggestions and for their sympathetic interest; and Miss G. D. Willcock, who read the book in manuscript, and Miss Helen Brown, who read the proofs and assisted with the index, for their helpful criticism and support. Finally my thanks are due to the Syndics of the University Press for undertaking the publication of this book, despite the difficulties of war-time, and to its Staff for the courtesy and efficiency they have shown throughout. (H. R. ELLIS)

In this book an attempt has been made to collect the evidence concerned with one important aspect of Norse heathenism: ideas about the fate of man after death. The conception which has made the strongest appeal to popular imagination is that of the warrior paradise, Valhalla; and it is surprising at first to have to realise that this is only one of many conflicting pictures of the realm of the dead, and one moreover which occupies only a very small section of the prose and poetry which has come down to us. One of the many problems which still awaits an answer is whether from the vast accumulation of evidence relating to the dead it is possible to make out any definite and consistent presentation of the other world, and of the fate of man beyond the grave. In attempting to find a solution of this problem, we may gain help from the fact that archaeology as well as literature has evidence to offer us, in particular about funeral customs; and no more dramatic introduction could be desired than that presented by the heathen graves which have been explored in Scandinavia, with their rich implications of ship-funeral and human sacrifice. Beside the study of funeral customs, such a survey as this must include all that can be discovered about the conception of a realm or realms of the dead, any traces of a cult of the dead which have been recorded, and any indication which the literature can give as to the nature of survival after death according to heathen thought. Finally, in the concluding chapters we shall pass on to certain conceptions which appear to be of seine importance, those connected with the relationship between the world of the living and that of the dead. Here there are two main aspects to be considered: the consultation of the dead by the living, and the entry of the living soul into the world of the dead to learn its secrets.

This approach is particularly important in dealing with incidents from the Icelandic sagas which have to do with the supernatural. While it is universally recognised that the majority of these are based on the doings of historic persons and on reliable local tradition, passages which bring in the supernatural element are apt to be eyed with suspicion and dismissed as fictitious interpolations to enliven the story. Moreover, the high literary quality of the sagas as a whole means that a form and unity have been given to their plots which could never have resulted from the mere slavish recording of accurate facts; and how much then of the heathen background is to be attributed to the creative imagination and shaping hand of the storytellers who have worked on the original traditions about local heroes? It remains to be seen whether the evidence for heathen practices given in these tales gives us reason to believe that they are based on actual customs and genuine traditions remembered from the heathen period. The test of a consistent picture agreeing not in small details and forms of narrative but in the fundamental outline, which remains recognisable and convincing, seems the most satis-factory guide to demand here. As regards the Fornaldar Sogur, the ‘sagas of old time’, the date of these in their present form is late, and it is impossible to base any conclusions on their evidence alone. But they are of great value for purposes of comparison, and it will be found that passages from them sometimes serve to illumine evidence gained from more reliable sources, suggesting that a good deal of the material they contain is composed from genuine traditions, albeit imperfectly remembered, from heathen times. (Hilda Roderick Ellis)

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The Shadow Self

The shadow self is that part of us we keep hidden from the rest of the world and frequently ourselves. It encompasses our deepest fears, desires, loves and hates. If we keep this part hidden from ourselves, it may eventually control us on a conscious and/or subconscious level.

Dark Pagans aren't the first spiritual explorers in this territory. Occultists such as Kenneth Grant, Aleister Crowley, and Austin Osman Spare also delved into the darker aspects of the mind and universe. Spare is known as developing techniques used in chaos magic. Carl Jung, the famous psychologist, brought forth many of the ideas we think of with shadow work.

A good resource to learn more about some of the theories behind this path and why one would choose it is John J. Coughlin's book, Out of the Shadows: An Exploration of Dark Paganism and Magick. It's not a tutorial or spell book but a frank, adult discussion on the many aspects of dark Paganism including alternate lifestyles and subcultures. He presents the beauty of this path as well as the pitfalls for those who are not suited to it.

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The Legend Of The Red Deer

The following legend may be related to the Deer Man, and is provided here for those who love the old tales:

"Long ago the bear and the red deer lived together in mutual respect of their great strength and power. The deer wore a pebble on its crown between its antlers. This pebble was called the Stone of Belzoar (bezoar), and originated from within the deer itself.

A time came when serpents overwhelmed the region in which the deer and bear lived. The stone of Belzoar made the deer immune to the venom of the serpents, but the bear wa left in danger. Therefore the bear left his home and went away in exile. The red deer gave thanks to the stone of Belzoar and he remained as the only master of the forest and the mountain.

The Bear, living far away in its forced exile, grew envious and resentful of the red deer. One day he returned and killed the deer. A man witnessed the event and later removed the antlers of the deer, tossing the carcass into the deep waters of a lake. The man took the stone of Belzoar away to his home.

One day as the bear was running through the forest he became impaled on the deer’s antlers. Unable to free himself he eventually died of starvation.

According to legend the spirit of the red deer emerges from the lake on certain nights and seeks his antlers and the stone of Belzoar. His complaining sounds can be heard in the night"

Books You Might Enjoy:

William Godwin - The Lives Of The Necromancers
Prentiss Tucker - In The Land Of The Living Dead
Tuesday Lobsang Rampa - The Third Eye
Ea Wallis Budge - Legends Of The Gods

Pagan Vision For Society

While paganism offers no consensus vision for the common good, many adherents believe in caring for the environment and creating a non-sexist, non-homophobic society.

Pagans encompass the entire spectrum of social and political value systems. Adherents of this type of spirituality may in good conscience espouse liberal, conservative, moderate, libertarian, green, and other political values. This, in itself, offers an important clue to the pagan vision for society: it is a society where freedom of thought, expression, and political ideas are foundational.

Although many Pagans identify with tribal or prehistoric social structures on a mythic or spiritual level, they also generally accept and espouse the values of liberal democracy. Many promote social change of some form, usually involving the promotion of non-sexist, non-homophobic, non-hierarchical, and even non-monogamous social values, although some minority groups (particularly among ethnic reconstructionist pagans) espouse less liberal positions. Alongside such progressive social values, many Pagans advocate environmentalism (although ideas about how environmentalism should be promoted vary; for example, libertarian Pagans might advocate for a free market approach to environmental responsibility, while left-leaning Pagans might argue for social policies to promote or enforce environmentalist policy initiatives).

One of the first well-known Pagan leaders to actively promote social activism as an outgrowth of her religious practice was Starhawk. After her first book (The Spiral Dance [1979], an introductory text to witchcraft), Starhawk wrote several books about social and political activism from the perspective of promoting ecofeminist values. By the late 1990s and early 2000s, Starhawk had emerged as a public figure as renowned for her activism as for her religious beliefs. Her work includes training others in nonviolence and direct action, and supporting the peace movement, women's movement, environmental movement, and the anti-globalization movement.

Books You Might Enjoy:

Mama San Ra Ab Rampa - Flor Silvestre
Anonymous - Protection Of Space
Richard Weiss - Recipes For Immortality

Pagan Sacred Space

A variety of mythical and ritual approaches to sacred space can be found within Paganism, including ancient ceremonial sites and mythical otherworlds.

Many Pagans embrace the idea that the universe is enchanted; that even the most mundane and ordinary elements of nature are, at least potentially, pregnant with spiritual power and possibility. Taken to its pantheistic or monistic extreme, paganism celebrates all space - all of nature - as sacred or holy. But within that framework of overall immanence, particular sites or points within the natural world are revered as places of special spiritual power and worthy of reverence and veneration.

Stonehenge, Angkor Wat, Newgrange, The Pyramids of Egypt, Macchu Picchu, the Parthenon, the Great Serpent Mound - all over the world, numerous sites of ancient ceremonial and religious significance remain today as mysterious mute testaments to prehistoric or ancient spirituality. Pagans often look to such venerable monuments for inspiration in the continuing quest to revive or recreate polytheistic, goddess-centered, or earth-based devotion.

Such human-made sites often are subject to a variety of different interpretations. Some are burial grounds; others appear to be giant observatories; still others have no clear religious or ceremonial meaning. Prehistoric sites are often the subject of imaginative speculation as different theorists offer their interpretation as to the original or ultimate meaning and purpose of such sites.

In addition to sites that were clearly fashioned by human hands, other remarkable or distinctive sites throughout the earth have become subject to spiritual devotion, often because of distinguishing geographic features, but also because of metaphysical beliefs associated with such sites. Glastonbury Tor in England, the Black Hills of South Dakota, and Ki l a u e a in Hawaii are examples of spectacular sacred sites, while many less dramatic sites may be centers of regional or local veneration, such as the tradition of holy well veneration in the Celtic countries.

Such sites typically achieve status as "sacred" in the minds of devotees because of historical significance, particularly in regard to mythology or folklore. Sites associated with ancient gods or goddesses carry special significance even for latter-day Pagans. Remarkable trees, abundant water sources, and other singular features of the earth can be imbued with meaning, either received through folklore or local tradition, or even established by contemporary pagan individuals or groups who feel drawn to find or create spiritual meaning through relationship with a particular feature of the natural world.

In addition to such physical forms of sacred space, Pagan traditions often also include metaphysical or imaginal forms of sacrality as well. These include mythic concepts of the otherworld, ritually created sacred space (such as the wiccan "World Between the Worlds"), and even the concept of sacred space as found within each individual's own capacity for inner visualization.

Books You Might Enjoy:

Austin Osman Spare - The Focus Of Life
Austin Osman Spare - A Book Of Satyrs
Marian Green - A Witch Alone

Pagan Religious Ethics

Many Pagans consider environmental stewardship and care for the earth to be a central tenet of their religious ethics. Such an emphasis arises less out of traditional maxims or virtues and more out of the widespread contemporary recognition that humanity needs to redefine our relationship with the earth. Consequently, some Pagans feel inspired to engage in personal environmental activities (recycling, organic gardening, using green energy and reusable items like cloth grocery bags), participate in environmental advocacy groups (from national organizations like the Sierra Club to regional and local associations devoted to conservation work), and engage in political action on behalf of environmental causes. Others within the larger pagan community may choose not to engage in such activity, either because they do not consider it spiritually necessary or because they do not see a necessary connection between Pagan spirituality and environmental activism. For example, they may prefer to engage in spiritual or magical efforts on behalf of nature, rather than emphasizing social or political action.

Indeed, magic and spirituality play an important role not only in the practice of many forms of Paganism, but also in the shaping of Pagan ethics. Magic is grounded in a recognition that self-interest and care for one's own family and tribe are acceptable principles of action; in this sense, Pagan spirituality functions quite well within a democratic capitalist economy, where self-interest is a foundational social principle. However, some magical communities impose restraints on the morality of self-interest, whether in terms of the Rede's "harm none," in terms of classical or mythological concepts of virtue, or in terms of balancing the competing interests of personal self-interest with the mandate for environmental responsibility and sustainable living.

Ultimately, no universally observed ethical principles define the Pagan movement as a whole, although mythologically-derived notions of virtue and honor, the wiccan Rede, the acceptance of magic as a tool for exercising spiritual power, and a balanced sense of the importance of caring for the environment are widely held values.

Books You Might Enjoy:

Sepharial - Primary Directions Made Easy
Douglas Colligan - Strange Energies Hidden Powers
Paul Huson - Mastering Witchcraft
Anonymous - The Enochian Calls
Margaret Alice Murray - God Of The Whitches

Goddess Recipes Oils Perfumes Etc

[From 'The Witches' Goddess by Janet & Stewart Farrar (C) 1987
and published by Phoenix Publishing Inc., Portal Way, P.O.
Box 10, Custer, Washington USA 98240. Presented here to help
encourage the continuance of The Craft and to encourage those
who find it of interest to acquire the books written by the
selfsame authors. Uploaded Into computer BBS circulation by
the MYSTERIA MAGICIA BBS of Des Moines, IA.]


MOON PRIESTESS PERFUME:
1 Drop Queen of the Night Oil
3 drops rose oil
1 drop lemon verbana oil
4 fl. oz (120cc) white spirit
Blend the three oils in a bottle. Add the white spirit, and shake all
vigorously. A cologne can be made by adding another 1 FL. oz (30cc)
of white spirit and 3 fl. oz (90cc) of distilled water.

MOON PRIEST COLOGNE:
1 fl.oz (30cc) lemon verbana or Lime oil
2 fl.oz (60cc) coriander oil
1/2 fl.oz. (15cc) camphor or myrrh oil
1/4 fl.oz. (7cc) white spirit
3 3/4 fl.oz. (105cc) distilled water
Blend the oils in a bottle, add the spirit and water and shake all
vigorously. Increasing the myrrh oils gives a darker perfume; increasing
the camphor, a lighter and more spicy one. All perfumes 'behave'
differently on different skins, so it is worth experimenting to find
your own balance.

EARTH MOTHER PERFUME:
Musk oil
Patchouli oil
Rose Oil
Blend in equal parts, bottle and shake well.

ISIS PERFUME:
Rose oil
Blue Lotus Oil
Blend equal parts, bottle and shake well.

SUN GODDESS PERFUME:
Cinnamon Oil
Lemon Verbana Oil
Ylang-Ylang Oil
Blend equal parts, bottle and shake well.

OIL FOR THE DARK OF THE MOON:
2 fl.oz.(60cc) tincture of myrrh
1 fl.oz.(30cc) oil of cinnamon
1/4 fl.oz.(7cc) Queen of the Night Oil
1 fl.oz.(30cc) oil of rose
Blend, bottle and shake well.

OIL FOR THE RITES OF ISIS:
7 drops oil of rose
2 Drops oil of Camphor
2 drops tincture of myrrh
3 drops oil of blue hyacinth
Blens the oils of rose, camphor, and blue hyacinth during the
waxing moon. Bottle and keep till the Moon wanes. Add the Myrrh

KALI INCENSE:
This is an individual and personalized incense, for attunement
to your own Dark of the Moon.
1 oz (30gm) sandalwood chips
1 oz (30gm) Dried jasmine flowers or 6 drops jasmine oil
1/2 oz (15gm) dried rose petals
2 drops of your own menstrual blood
Blens and use for private meditation during the onset of your
menstruation.

MORRIGAN INCENSE:
1 oz (30gm) musk amberette
1/2 oz (15gm) dragon's blood (resin used in violin staining)
4 drops patchouli oil
4 drops civet oil
4 drops of blood from your own finger
Blend at the dark of the Mon, put in a jar and bury in the earth
for 6 weeks (a flower pot of peat in a cool cupboard will do).

ATHENE OIL & INCENSE:
The olive is sacred to Athene, so use pure olive oil as an
anoiting oil in particular, rub between the palms of your hands
and annoit your feet, forehead and lips. For the Incense:
1 oz (30gm) cedarwood chips
1/2 oz (15gm) camphor
7 drops musk oil
Female sweat (as much as possible)
6 olives unstuffed and preferabbly black
Blend the first four ingredients well, at the full moon, and add
the olives. Put in a jar and leave for one month to mature. Then
remove the olives (Which will have imparted their essence to the
rest) and throw them away.
Stuffed olives, both black and green, are an obvious food for
a ritual of Athene, also stuffed vine leaves, a very Athenian dish.
If possible, of course, the wine should be Greek - especially
retsina, though that is an acquired taste.

PRE-RITUAL BATH SCENTS:
To cleanse and relax the body before a ritual, and to energize
the psychic centres. Fill small sachets of muslin cloth with equal
amounts of the following herbs:
Basil (for psychic energy)
Borage (to strengthen the inner self)
Lavendar (to banish mental and emotional stress)
Centuary (a traditional witch herb)
Rue (a traditional bathing herb)
Put a satchet into your bath five minutes before you get in, to
give the aromatics time to work.

DIANA OF THE MOON INCENSE:
It is recommended that it be made in the hour and the day of teh
Moon - i.e. the first or eighth hour after sunrise, or the third or
tenth hour after sunset, on a Monday.
Thoroughly mix equal amounts of the following:
Gum mastic
Jasmine
Mandrake
Orris root
add a few drops of wintergreen oil and moisten with a little clear
mineral oil.

AINE of KNOCKAINE INCENSE:
1/2 oz (15gm) meadowsweet flowers and leaf (gathered when the
plant is in full bloom and dried)
1/2 oz (15gm) finely chopped pine needles
1/2 fl.oz. (15cc) lemon verbana oil
By the way, meadowsweet blossom also makes a delicious wine.




Books You Might Enjoy:

Benjamin Rowe - Enochian Temples Analysis Of The First Enochian Key
John Dee - The Calls Of Enoch
Richard Weiss - Recipes For Immortality