Readings and True Learning

Its been a while since my last post, and I haven’t really been as engaged in online discussions as I used to be. In fact, quite the opposite. I’ve been a real recluse lately, and drawn closer to reading. Apparently we had a copy of The Jesus Mysteries in one of our surplus piles of books and I decided to read it. It was somekind of amazing to see the similarities between Christ, Mithras, Osiris-Dionysus; and at the same time many of those ideas were not so amazing.

It shouldn’t surprise us that Classical Pagans were both very scientific-minded individuals, as well as very devout religious minds. The same standard appears in the best Western scientists and poet-philosophers up through the 19th century. It makes one wonder how we wound up living in a world where the biggest lie centers on the myth that the two are wholly incongruous. We really need to move back into the frame of mind that accepts this kind of functionality not as a duality but as two parts of the whole; the individual.

However, the reading of Paganism and Christianity in Late Antiquity made me consider what area I would like to focus my educational studies. This is that area. That period in the Classical world that focuses on Ancient Paganism, Pagan Mystery Religions, Zoroastrianism and Babylonian Astrology, Judaism, and Early Christianity.

What can Magic do for you?

There is so much on the internet these days about defining Paganism, how to understand it and practice it. There seems to be an equal amount of clutter about the practice of magic. Sites that provide information about which spells are successful and for what means. So few people seem to really trust themselves enough to make those decisions on their own.

I keep a garden at home. As I was walking through it earlier today, I reflected on how, over time, I began to figure out the purposes of specific plants and herbs. Similarly with practice and time, I also figured out what magic really meant to me, how I was meant to practice it, and its place in my spirituality.  Separately I still fiddle with mechanics in theory. Other times it dawns on me that researching ancient perspectives on magic help me to achieve a greater understanding of how it might have been applied. Its symbols are equally important, because it reveals psychological insight into ancient civilizations.

But let’s not stop there. That kind of research leads me to identify with more ancient than modern perspectives and has led me to look for more information on folk practices or natural magic. It also leads me to ask questions about the kind of understanding ancient peoples had regarding some of the hot occult topics of today (psychism, astral travel, past life memories), and the relationship they had with the divine, with the land, and with the otherworlds (upper, lower and otherwise).

Paleo-shamanism shows us that ancient peoples had a relationship with the land, and an understanding of some concepts we have difficulty with in our own modern world. As did paleo-paganism. And although most ancient pagan mythologies suggest a limited scope for the otherworlds, they don’t really address past life memories very often. A closer look at some of the ideologies held by the ancients and held by us may help to bridge the gap and address if we are tapping into the same “world of ideas” that they once had.

Is This Not the World We Once Knew?

I started thinking recently about the history of the world, and if we had the ability to travel back in time about 200,000 – 400,000 years, would we even recognize it, or mistake it for a foreign planet? There are many of us, who despite differences in spiritual belief, recognize some symbols inherent to the development of the Earth. Like dragons for instance. Dragons and faeries have long been very important symbols to me and have served as mythological reminders of beings that once lived beside humans on earth. If one were to delve far enough into Celtic/Irish history, they would discover that the Formorii and Tuatha de Danaan for instance were two races of what is often called ‘faerie’, who by the arrival of the Milesians or the sons of Mil , were driven down into the cthonic regions where the Sidhe roam.

Dragons have also had a long history on the Earth, and across the globe. Every culture has a myth about dragons. The closest evidence modern scholars have found regarding the dragon lies in its similarities with the prehistoric dinosaur. But then why does east asia refer to ley lines as ‘dragon lines’? This may suggest an inherent link between planetary energy currents and different types of entities reported in the folklore of ancient civilizations. Could they be more than mere allegories? Not all civilizations reported dragons as the bringers of ill will, but the most common perceptions of dragons from medieval european fairy tales portrays them as just that.

A fair share of writings have been published since the beginning of the feminist era, suggesting that matriarchies precluded our patriarchal society. Those same writings often paint these ancient societies as peaceful groups who did not war nor want for war – suggesting that brute force has always been a masculine trait. But can we honestly believe everything we read? Plenty of evidence explains the existence of amazonian tribes, in addition to myriad mythologies of ancient civilizations with goddesses of war and destruction.

We are now only beginning to understand civilizations dating back to 10,000 BC. We still can barely conceive of dates ranging from 100,000 – 400,000 BC. But given the cyclic nature of the rise and fall of civilizations that we have seen from 10,000 BC onwards, it shouldn’t be taboo to consider that the same things may have been happening going back at least half that far. Treating ancient civilizations as primitive societies is more damaging towards the treatment of these ancient mysteries. Archaeological discoveries such as Egyptian pyramids that generated electricity and the famed “Baghdad Battery” should be among the list of mysteries that lead to greater inquiry, and not the pushing aside of ‘anomalies’ that do not suit the purposes of specified beliefs about the ancient world.

Lughnasadh & Reading Lists

As per Lughnasadh, for the last couple of days I have been thinking about skillsets and characteristics that not only guide me into my own, but that help to define the person that I am. Also after a lunch meeting with a friend and mutual former grad student, she reminded me that I was right when I said I really felt this gaping hole in my life without research. I know for a fact that I will be returning to school someday, but that maybe its time for me to finally devote some time to figuring out what it is I want to study. Independent study isn’t an impossibility at the present. Being out of work could potentially afford me a good opportunity to do quite a bit of reading and writing.

The last few days of surfing the net for the Pagan related content did enable me to come across some bibliography lists, and scholarly reading lists. One of the lists got my attention. Its listed at the end of the post. The reason why its so fascinating to me is because within the past year or so when I approach the subject of spellwork I find myself explaining to others its mechanics and theory. I have to admit, I do enjoy reading through spell encyclopedias and thinking critically about what is happening in spellwork when considering what is involved, with the region from which it hails. This is a new plateau. A place I am kind of surprised to find myself at, but shouldn’t be considering it speaks volumes to the amount of time and focus I’ve sacrificed to my own personal study and practice. Simultaneously, being a firm believer in a kind of natural magic that is innate to the individual  – a practice that is without structure or form necessarily; without restrictions – I tend to not view that practice in terms of mechanics and theory, even though I’m aware that theory applies to all forms, all spectrums of spellwork. My brain tells me that will interacts through substances, sound, visualization, etc. to evoke change in the manifest world we live in. And yet, my soul sees the ethereal visions of magic as energy. While I don’t think that my mind and soul are perceiving different realities, there is definitely a sense of disconnect between in-ritual perception, and the mechanized description of what we experience when we are in the ‘zone’ so to speak.

http://www.geocities.com/hearthstoneshaven/spellcraft.html

Janet and Stewart Farrar, Spells and How They Work

Most useful for:	Intermediate students and beyond
Content:	Discusses magical theory and ethics; discusses psychic self-defense; describes various magical methods, including sex magic, the Cabala, talismans, spells of different historical periods and lands, folk magic, and healing, love, problem-solving, weather, and binding spells; provides planetary squares and magical alphabets.
Commentary:	This book shares many of the same qualities of Valiente’s Natural Magic–a general discussion of magical theory, a wide range of examples of traditional forms of spellwork. I particularly liked the chapter on “Coming Unstuck,” full of examples of failed spells and the reasons they may have failed. Again, not a book for the beginner, but a potentially valuable one for someone seeking out somewhat more advanced information than is commonly found elsewhere.

Developing Psychism

On a road trip last week, had a unique discussion about those moments when we witness phenomena that overcome us and fill us with the certainty of events to come whether way in advance, or just moments away. The conversation addressed the feeling of dread or guilt that often comes when people feel or see something unfolding and then watch it unfold in realtime – wishing only later that they had warned someone or done something to prevent it. Why on earth would we be able to experience events like these if there is nothing we can do to prevent them? How do you warn people about impending doom or the grim if you will, when we live in a society that cares not about such things if they even believe in them at all? Is it possible that the precognition of such events could serve as a lesson to the gifted to trust their instincts?

The general consensus seems to conclude that people with such gifts are meant to share them with the population at large. This is a purpose they carry, in a sense. At the grassroots level, it is easier to approach one or two people to try to impart some helpful information, but when it happens on a national or global scale, it becomes much more difficult to make a positive impact without heavy scrutiny and disbelief. Many times I used to get flashes or senses that it was in my best interest to do something like put my pendant on the inside of my shirt. When I listened, I would do it and within moments would run into someone who could be very discriminative and intolerant towards me if I hadn’t put said pendant on the inside of my shirt. At those moments I realize that its important to listen to those impulses because although it is a seemingly miniscule incident, it is still a learning experience nonetheless.

This kind of daily experience is important to me because it is par the course of human development. My traveling companion is not Pagan, but is currently beginning to experience similar phenomena that he often does not feel comfortable discussing. My interest in the subject I think has made it easier for him to discuss the topic with me. His discussion of the subject I hope has made him feel a little better about a developing psychism, and the feelings that it evokes.

Technopaganism/Digital Magic

I was recently reminded of previous concepts of technopaganism after reading a piece from Magic and Witchcraft, by Neville Drury, specifically, chapter 13, entitled Technopaganism and Digital Magic. He outlines the transcendentalist movement, part and parcel to the psychadelism of the sixties, which gave birth to the prevailing notions among the generations which followed in support of the technical and the mystical. I’ve never given much thought to the history of it. But in the world in which I have come of age I have seen vinyl replaced by cds, cassette players replaced with ipods. Pagers replaced with texting cell phones, Bulletin Board Systems replaced by the internet.

I’ve been exposed to so many different genres of music through relatives and friends, and discovered that I was as attracted to classic rock as I was to darkwave and synthpop. Although I can be as rational as I am magical, I tend to not be as versed in programming languages or hardware repair as my significant other. Yet somehow have embraced hardware and the digital world into the way I develop artistic expressions of my spirituality. It isn’t difficult for people like me to perceive the inherent elements of imprisonment which appear in cyber or digital art. It isn’t technology that diminishes the human spirit as much as an existence inside of a shallow and baseless modern world.

It has always been fascinating to me how some members of the Pagan community view technology as the enemy of nature spirituality, assuming somehow that technology being the invention of man, possesses no energy in and of itself. They seemed to have missed the point that we are constantly in a state of creation synthesis. Despite the fact that I tend to criticize urban magic, it would be disingenuous to ignore the fact that energy is stirred up from feeling and action regardless of region or intent.Therefore it seems wholly logical to embrace nature spirituality as well as the progressive development of technology

Observation vs. Interaction: A study in Empathy

I had a discussion earlier with someone about empathy. He was trying to assess why he gets so moody at times when he’s around other people, so we explored that element. It came down to him admitting that he does get vibes from others when he’s out in public. This spawned ideas on how and why we send signals, and what differentiates people who are receptive from those who are not. These were base theories on the subject of empathy, without considering the Pagan standard: shielding. Many Pagans that I have chatted with tend to jump the theory predicament by immediately suggesting to concerned parties that they learn to shield against unwanted energies.

I am not completely convinced that this is the best approach. For some people, it is very difficult to engage in shielding techniques or to block out incoming stimuli. In my studies as a Psych student, I observed that there just may be a connection between types of people and the ways that they process information. Outgoing types tend to be able to handle multiple types of stimuli, whereas introverts have a more difficult time processing a great deal of stimuli. Energy can be aptly described as a form of stimuli, even if we cannot directly process it with any of our 5 senses, and we experience it in different ways. Emotion is without a doubt, a viable form of energy that humans send and receive amongst themselves. The way we process stimuli can tell us much about ourselves and our potential for blocking or shielding.

Some people have a natural propensity for blocking out certain types of incoming stimuli, whereas others have an exceedingly difficult time doing the same. The latter should not be classified as a group of people who are incapable of guarding themselves against incoming stimuli – rather, have a very challenging time blocking pathways that are constantly receiving. It would of course be unfair for me to make an assumption that all extroverts can and all introverts cannot (which I’ve unwittingly done above), because sometimes a person’s ability to perceive incoming information is as adaptable as their personality.

However, I approach the subject of empathy with caution and a willingness to explore other options than the standard interaction. By understanding the type of person one is, they may better be able to discern which approach best suits their needs.  If we rely on a primary method time and time again, and it doesn’t seem to be working, then perhaps its time to step back and rethink our approach to an old problem.

Adopt, Adapt, Improve. Motto of the Round Table. – Monty Python.

Culinary Ritual Theory

As an addendum to my previous post, I have been in search of information regarding the magical or energetic properties of food for the last couple days. I extracted some info from a book or two, but much of what I already understand about the subject comes from experience preparing foods to my taste. Some of my extended family has issues with how I cook – I tend to steer towards a Mediterranean approach to food preparation. I only use olive oil, and tend to use hearty vegetables and spices, along with lots of garlic.

Quite a bit of forum threads about food magic highlight the fact that foods have their own unique energy matrix, which many gain much of their energy from the sun. But here’s a wild theory. I would suggest that the energy gained by plants is converted (which makes sense for those of us who may retain small tidbits of memories about photosynthesis and the development of chlorophyll from science class) in ways not so different than the ways in which we convert the energy we gain from consuming plants. If that were the end all of the topic it would be one thing, but its not. Some of us like to listen to certain types of music while we’re masterfully preparing dishes. That music may effect us, and may also effect the act of cooking, not to mention the kind of mood we may already be in before we start cooking.

And sometimes other external and influential stimuli include candles, incense, sigils, or crystals. A lot of people believe that quartz has positive influences on culinary rituals. It may be possible that the quartz influence could absorb any ill influences in the workspace, thus assisting in focusing only on elements of ritual that draw attention to the goal at hand. In which case, it is probably most beneficial to have outlying stimuli to aid in ritualwork.

One point that I find on many forum threads concerning food magic is that the utmost importance is food that feeds the soul through the basic five senses. Some contributors have offered the perspective that in order to develop extrasensory senses in regard to food magic or kitchen witchery has much to do with how we perceive ingredients using our basic five senses. Sight, smell, hearing, taste, touch. My husband tends to think I’m a bit weird about the way I approach the aesthetics of food, but for people who are truly engaged in food as an artform or even magical craft, this is not so strange. My brother, who views food from a more aesthetic perspective than I do understands these points as well.

Playing with Sugar

A few nights ago I was sitting on my loveseat staring at the christmas tree that we haven’t re-packed yet. Every year I buy candycanes, but being diabetic, it is probably unwise to sit around and chow down on candy canes. I was trying to think of something to do with them. Do I keep them around all year? But then if someone wants them next Yule, they’ll be a year old. I don’t know if I want to keep that sort of thing around. I continued to think about it and suddenly it dawned on me. I figured I was certain that sugar had some magical importance. So I searched books and hit the search engines. I have developed enough of a sense that either reminds me or confirms if what I’m reading about the energy of foodstuffs has a grain of truth or is total crap.

I know plenty of people who could benefit from sweet intentions to sweep away gathered up animosity at the world. Since Valentine’s Day is on the horizon, this may be an opportune time to experiment with the idea of incorporating sugar into spellwork that endeavours to invoke a renewed, and brightened perspective. Interestingly enough, this idea seems to also parallel the fact that we are moving out of the dark, wintery season and into the light of the Vernal Equinox.

Experimentalism as a Pagan craft

Not too long ago I was on a series of forums, reading what other practitioners had to say about working with invented constructs. This seemed to really bother some people. I guess a lot of people don’t like the idea of working with what we perceive to be fictional characters, probably due to a fear that it may make them question on a very deep level whether they themselves truly believe in their own deities or what their deities represent, or if it is a fear that this kind of activity will cause other more commonly held ‘mainstream’ religious groups to shun them. Well, the fact of the matter is that when it comes to how other religious groups view the Pagan community – the truth is it doesn’t matter.  If other religious groups (and I use this in the allegorical sense; many of us say that witchcraft is not a religion, but that Wicca is, to show the differences; in this sense Paganism is most certainly a religious community) hold some level of animosity towards Paganism as a whole for whatever reason, trying to appear more likable by ignoring the fact that many of us are adamantly experimental in our practice is not going to change narrow minds.

The point behind experimentalism as a Pagan craft shows that we are able to look beyond distinctions of real versus false, to penetrate the void of reality and unreality, and constantly change the way we view the world we live in. There is belief in both the mythological and what we call modern fiction.  Sometimes the traits associated with fictional characters in pop culture hold potential meaning for us and speak volumes to the inner soul.  Piercing the veneer of such ideas enables us to relate to the representation and its characteristics, and experience it for ourselves.