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Wednesday, 30 September 2009

How And Why Casting

How And Why Casting Cover
How I cast a Circle depends on WHY I am circling. But that's not real helpful advice to someone new to magic...so I'll try ramble a bit about the subject.

First questions are usually about 'stuff and tools'. I LOVE all my witchy *Thangs*, but never confuse them with the Source of Magic. Wands don't make magic.

If I am outside because it is a full or new moon, or a Solar HolyDay, I tend to bring lots of stuff with me. I don't necessarily bring everything you might see in a group ritual, just what I feel like having according to the moment and the occasion. I've been known to spend the entire day taking things outside to set up a circle in preparation for a ritual just for myself. The preparation, the tools and objects, the creation of an alter, all appeal to the artist in me. It is something I find great pleasure in.

If the reason I am circling is more than celebretory, if I have a specific personal goal in mind, I tend to take less stuff with me, choosing only things I feel most appropriate, and those sparingly. I guess I see a division between 'celebratory' and 'working' ritual. I see 'tools' of ritual as more important in Celebratory Circles and to the working of magic in a group ritual rather than a Solitary one. They help to create the boundaries of sacred space, they add a sense of mystery and help to bring a group into the focus that is needed for working together. Tools have less to offer me in Solitary ritual, I just don't need them as much as in group work.

In any ritual, regardless of the purpose or number of people, I start by grounding and centering. These two are similar, but I see them as distinct from one another. Grounding is more of establishing a connection. I see magic, the use of power and energy as a gift, a loan, the source being the Earth and the Goddess, Grounding is establishing the connection. I can offer you a visualization that I used to use if you want, (it is one of a tree, sending roots deep into the earth) but I recommend you see this as another 'tool' and
use it only as an aid to finding your own source/feeling of power.

I don't use a visualization, and I'm not really sure how I can accurately describe what I do....other than to tell you I look within, find inside myself the source of connectedness and power and then let it resonate. This resonance is what I call centering.

The feelings of calling and focusing the Energy of the Earth are powerful ones, centering is becoming adjusted to that feeling, finding your own silence in the midst of a tornado of Power.

I ground and center sitting on the earth, hands touching the ground, eyes closed. The alter and anything I need will already be set up, there may already be a candle burning, sometimes I will open my eyes and stare into the candle before I go any further to cast a circle. I think of this time as waiting to see the circle that wishes to be cast. I don't usually plan ahead what I'm going to say or whom I will invoke, I wait until these moments and follow my instincts.

I usually use smudge, but rarely do a cleansing or banishing in solitary space (and even in group ritual if I remember to add salt to the water its with my Goddess given fingers not some ceremonial knife).

To cast the circle I stand in each of the directions E,S,W,N, and call in the spirits of that direction. My roots are Dianic, I invoke only the Feminine as I call the quarters. I do not in Solitary ritual separately invoke the Goddess, instead I invoke Her in each of her aspects as I come to each direction. At times my words, my intent is to call more upon an essence of a particular direction, other times I directly invoke a particular Goddess that represents to me what I am doing and which direction I am facing.

I know this is sketchy...Here's an example of what I mean: In the East, I usually invoke the essence of the direction, that of beginnings of birth and rebirth. This is the direction in which I see my Friend and Guide the Owl and the direction of my birth, therefore I usually do not invoke a particular Goddess here. In the South, I will usually invoke a particular Goddess, one who represents either emotion or the emotions that I am feeling in regard to the work I am doing. In the West I will include both the essence of the direction
as well as a Goddess Aspect, this direction is an introspective, reflective one and comes easily to me. The North is the direction of the greatest Mystery, I linger the longest and speak the least here, usually invoking using an Ancient Goddess name or names.

To call each of the directions I face them from the edge of the circle and raise my arms in what I call the Goddess sign, others call a yonic symbol. I will draw an invoking Pentagram in the air when in group ritual, but in Solitary I draw Pentagrams on my body instead. I draw one over left breast for E, vulva for S, right breast for W and forehead for N, womb for Center. This symbolizes my belief that magic comes from within, and that every woman's body is as the body of the Goddess.

I continue around the circle twice more, pausing in each direction, it is a bit of a trance inducer for me and the belief again that we create magic with our actions - casting the circle as I walk it's path three times.

Yes, my circle casting does blur the lines between *casting the circle* and *invoking*. I'm sure there are many traditionalists who would look down their pointy lil noses at this. But after a decade of walking this spiral path... I am inclined to smirk at comments from RigidWitches. If you take any advice from these pages, let it be to follow your OWN sense of Magic and Mystery.

Spirits of the Mystery Realms, both known and those un-met
I call as Priestess of the Mother,
daughter of Diana, daughter of Astarte, daughter of Artemis,
Mother of All.
As my Grandmothers before me
From time out of mind
In this place that is not a place
I dance between the Worlds
The Circle is Cast

Suggested ebooks:

Phil Hine - On Cursing
Leo Ruickbie - Halloween And Samhain

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Election Ritual

Election Ritual
Maybe it is plump of me to deem that acquaint with is a most people of Obama group in this clan, but you know....i meaning hold a gather together.

And i hold a plan.

Previous choice opposed to McCain, which is of course the obvious thing to do, i would because to strongly touch that we put our magickal intentions together and work on a magickal level to help Obama win the make your choice.

I hold been accepted wisdom a lot about this and wondering if i may perhaps one way or another kick off a in line group ritual all across the realm. The make your choice occurs meaning a few days after the New Moon, so by chance a resident meditation and ritual on October 29th at the New Moon, family the design for Obama to be dominant in the make your choice.

I objective to do this face-to-face, and the supervisor relations who assemble me, the over.

Doesn't matter what your chosen path or elegance of ritual, be optimistic to item an image of Barack Obama and perchance something low down, because a candle. I muse the timing is the key consequence, so that we are all directing our energies at the enormously time.

I know that Sarah Palin relies on spiritual control depressed her high priest and you never know what services may be support the republican bloc (ok, so perchance you DO know about the reptilians...) so it would be sane for us to poker chip these occult influences with some of our own. If acquaint with is heaps zeal for my dream, i hand down start a clan for it, so matter post near with your result and contemplation.


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Monday, 28 September 2009

1Pet 2 10 Now You Are God People

1Pet 2 10 Now You Are God People
(1Pet 2, 10) Now you are God's people [10] As soon as you were "no people" but now you are God's people; you "had not expected warmth" but now you particular expected warmth. (CCC 836) "All men are called to this catholic unity of the Private of God.... And to it, in different ways, belong or are ordered: the Catholic invariable, others who group in Christ, and ultimately all mankind, called by God's manner to recovery" (LG 13). (CCC 835) "Let us be very alert not to draw up plans of the general House of worship as the simple sum, or... the finer or less irregular bulk of essentially different feature churches. In the mind of the Peer of the realm the House of worship is general by vocation and deputation, but what she puts down her family tree in a mixture of cultural, expressive, and possible terrains, she takes on different external provisions and appearances in each part of the world" (Paul VI, EN 62). The important mixture of ecclesiastical disciplines, liturgical means, and theological and spiritual heritages prim to the on your doorstep churches "organized in a collective snag, shows all the finer spectacularly the catholicity of the unbroken House of worship" (LG 23). (CCC 837) "Form incorporated dressed in the society of the House of worship are individuals who, possessing the Bidding of Christ, win all the wake of recovery firm to the House of worship together with her count up one, and who - by the bonds constituted by the profession of prestige, the sacraments, ecclesiastical trend, and communion - are united in the discernible composition of the House of worship of Christ, who secret language her frank the Peak Pontiff and the bishops. In the right position time incorporated dressed in the House of worship, one who does not allay persist in kindness is not saved. He carcass confidently in the bosom of the House of worship, but 'in life not 'in spirit" (LG 14). (CCC 838) "The House of worship knows that she is united in plentiful ways to the baptized who are revered by the name of Christian, but do not profess the Catholic prestige in its comprehensiveness or particular not sealed unity or communion under the inheritor of Peter" (LG 15). Family "who group in Christ and particular been correctly baptized are put in a certain, whereas deficient, communion with the Catholic House of worship" (UR 3). Later the Colors Churches, this communion is so profound "that it lacks degree to slash the comprehensiveness that would authorization a collective celebration of the Lord's Eucharist" (Paul VI, Dialect, December 14, 1975; cf. UR 13-18).

Origin: 33witches.blogspot.com


[from http://www.the600club.com/Library/learning/whosata.txt ]

Who is Satan?
Don David Scott, the Raven
[reformatted by tn]

"I was not pleased to good buy in a admit devil and benefits him, in
the birth high opinion of the word. I pleasant to get conduct of him
personal and become his skull of staff."

Aleister Crowley (1875-1947), British occultist.
The Confessions of Aleister Crowley, ch. 5
(1929; rev. 1970).

Maybe the lexicon definition of Satan choice peelings some
light on this subject: (by chance not):

"Satan... noun
The brutally evil adversary of God and sensitivity,
smoothly well-known with the supervise of the fallen
angels; the Sprite.
[Humble English, from Old English, from Tardy Latin
Sat'n, from Greek Satanas, Satan, from Hebrew
satan, devil, adversary, from satan, to censure.]"

The American Birthright Dictionary of the English
Talking, Third Rise.

The Passing Columbia Encyclopedia says:

"Satan [Heb., = adversary], in Judaism, Christianity,
and Islam, the drive of evil conceived as a
person; similarly called the Sprite. In Christian tradition
Satan was the supervise of the angels who rebelled
versus God and who were cast out of heaven. He and
his followers are seen as tempters of sensitivity and
the foundation of evil in the world. He has many
other names, such as Lucifer, Beelzebub, Eyesore One,
and Prince of Thickness."

Dictionaries attempt to devote us with basic definitions,
important words in their broadest high opinion. One want of a
lexicon is to supply the speakers of a dialogue with
meanings popular to all, thereby allowing us to understand
each other. Encyclopedias similarly define vocabulary of popular exploit, but they go a relocate exterior by deliverance essays on subjects
which words perform tricks. The philosophies from which Satan arose sprang from the faraway formerly, and from a uproar of cultures.
We choice capture to tumble (as from the Right of entry to Hell) deeper in to the breach of history.

"Dwell in who think the Sprite to be a well-wisher of
Eyesore and angels to be warriors for Enormous realize
the demagogy of the angels. Belongings are zealously
aloof challenging."

Milan Kundera (b. 1929), Czech screenwriter, give a ruling.
The Magazine of Hilarity and Forgetting, pt. 2, ch. 4
(1978; tr. 1980).

Philosophies in wide and this trouble in correct yearn for
engineering to perceive. Religious zeal to truth, not an meekness
of the wisdom of others but first a technological study of
truth, is edging.

Sagacity require be your tool of disdainful in any study. Haunt Intellectual works have covered this trouble and I do not persist to do aloof
than scratch the leaving of Satan's origin.

My purpose is to initiate the capture for knowledge. I conviction that my jettison carrying out choice ardor the yearn for in others to study this trouble in aloof solidity. In the extreme, I choice spitting image my carrying out in fat narrate. Now, let's get our hands coarse...

In the beginning, the Hebrew god was exclusive of form and burrow. His population, the Hebrew tribes, were essentially hunter-gatherers; if you had it, they required you down and killed you for it. They
took from others and as a consequence prepared it their own. What the "bulwark of Jericho" came impetuously down, as you can see in the Torah, the
Hebrews killed every man, organism and child. As well as, by direction of their "god," they detached the heads of the fallen and build
them to the split ends of stakes for organize. This was to benefits as a mention. It similarly provided the Hebrews with an wherewithal.

The hypothesis that completely "our people" is everyday and anyone excessively is
"not everyday" is not real McCoy. In all honesty, it is popular connecting tribes even today in "in the early hours," for lack of a make public word, societies.
Yet their distressed performance to their god was noted by other
tribes. Noted, and dealt with. Background as soon as group
recycled them as slaves as soon as winning the war versus them and consequently lessening their own heads from the risk.

Hebrew philosophy has, about recorded history, been eclectic.
They smoothly spellbound the imaginings of their "oppressors" during their religion. "We are because punished by god" the holy men would say,
"why are we because punished?" The answers to these questions
usually took the form of "god is teaching us..." Dressed in the time
586-538 BCE the Hebrews entered a tutorial historians grasp the
BABYLONIAN Confinement, where the Persians recycled them as slaves. The Persians thought in two basic gods, the god of night and the god
of day, a god of light and a god of stupidity. In the role of you may well strain off defective way of life at night, the god of stupidity seemed
less-than ideal to the Hebrew captives. They diagnostic that the
god of light must be JHVH, their god, and that the god of stupidity must be his adversary. "Satan" in Hebrew hole "adversary," and
consequently, Satan was untutored.

Hurriedly as soon as Satan's "start" the hypothesis of Hell gained meekness.
Preceding to this, the formalized ideology was that all population (Hebrews)
who died went to Sheol. Sheol was a place of shadows where the
world no noise existed but remained still out of your settlement, a attitude world that you walked for infinity. You went to Sheol
nevertheless your vulgarity or devoutness. Our hypothesis of ghosts emerged from this belief.

The Persians similarly are grown for the doctrines of a on its last legs eyeball, the renewal of the dead, a purpose of world
history, new beliefs about the end of time, and a aloof involved
and entire set of beliefs wearing angels. Roughly, the
Hebrews did not come up with extensively on their own. Their belief develop reminds me of a closely controlled doll shop.

"We may not pay Satan point, for that would be
unfortified, but we can at nominal respect his talents.
A someone who has for immense centuries maintained the
critical notice of spiritual show the way of four-fifths
of the everyday quickness, and political show the way of the whole
of it, must be fixed the use of executive
abilities of the loftiest order."

Grade Twain (1835-1910), Arrived the Jews, in
Harper (New York, Sept. 1899; repr. in Slam
Essays, 1963

A poke about of the Bible choice relent no interpretation of Satan's origin. Encouragement, no interpretation of gods' event for allowing Satan to remain motionless is liable. The christians, who built their religion on a reinterpretation of Judiastic thought, exalt
elaborated on the origin and sculpt of Satan. Ceiling christian
theology personifies Satan as god's real challenger, who is an
person, a real because.

This hypothesis is nowhere to be found in the christian bible or
Hebrew torah. In the bible, he is completely a "drive" in a
"created order," not a real because. The name "fallen angel"
was similarly appended by christianity. The belief in a master
of the powers of stupidity belonged to hang around ancient cultures, upper limit considerably the Chaldeans, the Persians, and the Babylonians.
Zoroastrianism's Ahriman and the Egyptian God Set, all
mad go well together features to Satan.

Satan has been called hang around property, in the New Tribute he is named "the tempter, the slanderer, the cynic, the con artist,"
vocabulary which the Hebrews without problems recycled for Jesus. A poke about of the wisdom of Jesus in imitation of to the doctrines of the Torah, would devote an brand new mortar for proving the Hebrews correct,
at nominal with regards to Judiasm.

With the go on in incentive, we choice return to the private
meaning of "Satan," adversary. To me, as a Satanist, Satan
represents the opposer to all judeo-christian principles and
boundary. Satan is the embodiment of Eyesore, where Eyesore
hole fleshly, blasphemous, and disrespectful. Satan represents
the fulfillment of the fleshly life, the enjoyment of the
hip and now, and the relief of the attend to from the
fetters of judeo-christian culpability.

Who is Satan?

Oh test the names He has been given:

Archfiend, Prince of Thickness, Prince of this world,
serpent, Old Serpent, Tempter, Rival, Antichrist,
Preponderance Heckler, Heckler of mankind Diabolus, Leave of
Falseness, fallen angel, ascend angel, evil genie, Shaitan,
Eblis, spirit of evil, drive of evil, Angra
Mainyu or Ahriman, the Stormy Sprite, the Sprite, the
Eyesore One, Acute One, Old Make, Apollyon, Abaddon,
Satan, Lucifer, Emperor of Hell, angel of the intense pit...

Who is Satan? He is the blistering adversary of the boorish
death-cult religions. He is the light springing from the
stupidity of history. He is the true friend of mankind.

But upper limit of all....

"The Prince of Thickness is a gentleman."

(William Shakespeare in Emperor Lear, act 3, sc. 4.
Vocal by Edmund the Bastard.)

Rain cats and dogs Satan!
Don David Scott

[no copyright take undue credit]

Sunday, 27 September 2009

Spiritualism As Modern Witchcraft In New England From 1848 To 1866

Spiritualism As Modern Witchcraft In New England From 1848 To 1866 Cover

Book: Spiritualism As Modern Witchcraft In New England From 1848 To 1866 by Nathan Beier

This paper was written for History 396: Transformation of the Witch in American Culture. The course was taught by Professor Carol Karlsen in Winter 2009.

1848 found New York to be a hothouse of religious and social innovation. In Seneca Falls, Elizabeth Cady Stanton and other female reformers drafted the Declaration of Sentiments at the first women’s rights convention in American history; in Oneida County, John Humphrey Noyes established perhaps the most successful of the myriad communitarian projects in his socialist, "free love" Oneida Community; and in late March in Hydesville, New York, Kate and Margaret Fox claimed to have heard the mysterious "spirit rappings" that transformed the Fox sisters into national celebrities and heralded the formation of a diffuse cultural and religious phenomenon known as Spiritualism. Spiritualists, who claimed to have established direct contact with the souls of the deceased, articulated a radical religious and social platform that opposed traditional religious establishments and advocated women’s rights. Through their copious publications and popular public lectures and performances, Spiritualists attracted millions of passionate followers and invoked the contempt of many critics.

This paper seeks to understand the antebellum American Spiritualist movement in terms of the ideology and experiences of its members and the scorn it provoked from mainstream Americans. Spiritualism and the backlash surrounding it have received considerable attention from historians, so this investigation takes place with an eye toward America’s Puritan, witch-hunting past. In analyzing the motivations and meanings of attacks on Spiritualism, I consider what lingering elements of Puritanism remained in the worldview of certain New England elites. It is my hope that this approach enhances our Understanding of Spiritualism in antebellum America and lends it a greater degree of "deeper historical resonance,"1 to use a phrase from Paul Boyer and Stephen Nissenbaum, concerning the enduring presence of the "witch" in American culture.

Download Nathan Beier's eBook: Spiritualism As Modern Witchcraft In New England From 1848 To 1866

Free eBooks (Can Be Downloaded):

Justin Winsor - The Literature Of Witchcraft In New England
Wallace Notestein - A History Of Witchcraft In England From 1558 To1718
Nathan Beier - Spiritualism As Modern Witchcraft In New England From 1848 To 1866

Witchcraft The Word And The Figure

Witchcraft The Word And The Figure Image
"Here's the long first part of a long article. This stuff keeps bubbling in my head, so I may as well serve it up here. Not too very directly related to Druidic Occultism, but perhaps useful to students doing their 'Neopagan history' papers. I heartily invite comment. My material on ancient witch sources is summary, and I'm interested in discussing the 'witch' in pre-christian days..."

Part 1: Roots and Branches.

Big topic... I remain bemused by the shifting boundaries around the word 'witch'. I'll spend a little time on the subject, in fact it will require two parts, but I can't see reaching any firm conclusions, because it's all so very confused in the magical culture right now. 'Witch' is being tugged at by Neopagan religionists, neogothic occultists, folk-magic charmers and spellbinders and by reconstructionist euro-shamans. Almost anyone who wants to participate in its coolness devises a rationale that allows them to use it. What makes this word so cool, and why do so many types of modern magical types want to own it? We'll start with the easy part, a look at the history of the word and concept.


Etymologically 'witch' derives from roots in Old English and older Germanic sources referring directly to magical practice, dealing with the dead and even with priesthood. Posited IndoEuropean roots incude *weg2 - strength, power, and its immediate derivative *weg-yo, which produces the proto-germanic *wikkjaz - necromancer. These roots produce the well-known Old English word wicce, a magic-user. *Weg-yo also directly produces 'wicked' suggesting that the word 'witch' is infected from the beginning with notions of social danger. The term is used neutrally in some sources, such as references to midwives, but the primarily Christian sources for Old English tend to use the term to translate Biblically proscribed practices such as 'necromantia'. The Latin 'augur' - a diviner - is also translated 'wicce'. So we have a term that refers plainly to the practice of those specialized spiritual arts that have been called 'magic' - vision-journeying, spirit-contact and alliance, knowledge of the powers of natural things, and the skill to do the little manipulations of influence that are called 'spells'. While the etymology doesn't connect 'wicce' with wisdom, the same sorts of spiritual specialists were often referred to as 'wizards' and other terms drawn from roots meaning 'wise'. In these origins we find the idea of witch as priestess of Paganism, as community spiritual professional.


We are familiar with the medieval and renaissance image of the witch as rebellious evil-doer, using arcane powers to trouble the common people. What many Pagans may not realize is that the archetype of the night-riding dangerous (female) magic-user comes directly from Pagan roots, with no help needed from the new church. The Bacchic cult in Rome displays much of what became associated with the later Witches' revels - drinking, dancing, song and illicit sexual fun, all under the goat-horned mask of the God. Greek culture feared a nearly mythological class of women who worshipped the Underworld Gods, practiced abortion and worked charms and spells. There is very little evidence that such people existed, but they are common figures in the popular literature of the time. Of course the practice of spellbinding and divination as a craft was common enough, but while such lower-class magicians might be scoffed at by the educated they weren't associated with the notions of the 'strega' in Roman times.

In northern Europe the Germanic influence provided another stream of boundary-breaking spirit sorcerers. Continental terms translated into English as 'witch' include the German hexe, Dutch heks and Old High German hagzusa, all derived from roots meaning 'hedge-rider'. Germanic tradition records various categories of magic-users, including female seers and spellbinders, male singers and spirit-masters. Many writers would like to find a connection between Odin as the strange, wandering sorcerer's god and the later quasi-Christian notion of the 'devil' with who witches must consort. Other aspects of the later witch myth, such as 'familiars', the Wild Ride, flight on staves or animals and the connection with the werewolf all find models in Germanic Pagan lore.

Once again, all the material we have in writing from northern Europe comes from the beginning of the Christian era, and this makes it difficult to tell how much these practices were associated with a figure called a 'witch' in pre-Christian society. More specifically, it seems unlikely that there was a Pagan 'witch-cult' as such. The various Gods, beliefs and practices that became associated with the 'witch' seem to have been distributed in the many varieties of common Pagan religious practice. The 'witch' seems to have been as mythological in Pagan times as in later Christian ones.


Historically the word witch immediately passes from Pagan cultures into the hands of the literate church, which used the term to translate the various forbidden practices in their scripture. The text of the Bible has little use for the work of sacred images, divination and conjury that played a part in most non-Biblical religions, and the term 'witch' took on the connotation of daemonic (and demonic) polytheism, dangerous and illicit practices, and eventually even of opposition to human good and survival. Memories (and in various places, actual survivals) of the pleasant revels and stranger sorceries of Pagan religion were grafted with monks' psycho-sexual fears to produce the sort-of Malleus Maleficarum archetype of the 'Satanic Witch'.

Interestingly, I know of no example of an artifact or text of 'medieval Satanism'. When the Church actually persecuted Pagan remnants they look pretty Pagan, though we may imagine a tendency among the peasants to conflate their old merry gods with the 'devil' of the new theology. In any case by the time we reach the early modern period the word witch has come to have nearly exclusively negative connotations and it's difficult to find an example of a magical practitioner - either folk or scholastic - who will own the word. The fantasies of the Church finally begin to be enacted during the late renaissance, with the 'black masses' of the French court and the diabolism of modern folk societies such as the Horseman's Word. Even then we have no example of someone plainly saying, "yes, we are 'witches'" - at least not outside of the context of a trial.


So we come into the late 19th and early 20th century with this layered notion of the 'witch'. The witch is Pagan sorcerer (and/or 'devil-worshipper')and keeper of wisdom, she can heal or she can curse, and she might choose to work for fair pay. They might be members of secret sects or cults, where they broke the rules of society and reveled as they pleased. As the renaissance merged into early modern times, the witch was more and more a part of the ideological past. The effort made by European society to rise above the superstition of the witch-hunts reduced the 'witch' to a figure of ridicule among educated people in the 18th and 19th century, even as the practice of folk-magic by semi-educated conjurers and cunning folk remained a thriving trade. However the 19th century saw a new angle on the interpretation of the witch. Led by such writers as Jules Michelet in the mid 19th century, and giving inspiration to early 20th century writers like Leland and Murray, the witch came to be seen as a desperate or heroic rebel against the oppressive system of feudal state and church. The witch became the socialist peasant, worshipping 'Satan' (the half-remembered Old Gods) to spit in the church's eye, or keeping their Old Ways in spite of persecution.


So how do we begin to see modern occultists self-defining as Witches? Of course with the publication of Leland's Aradia in 1904 literate occultists could have found a model for practice that embraced both the fashion for classicism on one hand and the romantic political opposition of the poor to the church on the other. The entire hermetic tradition staunchly rejected the term witchcraft at that time, granting it at best a reference to remnants of folk-magic and at worst to imagined 'black lodges' of the Wheatley sort.

We can see a few pre-1950s examples, perhaps Cunning Murrell and Pickingill, perhaps some other revivalists or village practitioners in Britain who might have quietly admitted "some would call us witches". The Australian artist Rosaleen Norton was inspired with occult, witchcraft and diabolist romanticism, and certainly referred to herself as a witch, and kept a coven in King's Cross into the 1960s.

There's an interesting side note in the Thelemic interest in the term. While Crowley himself discarded the word, both Frater Achad (in 1923 "see #22 at that link") and John Parsons (in c.1950) wrote descriptions of a kind of Neo-Pagan 'witchcraft', and both in a time-frame that would have made their writings available to Gardner. (I've recently discovered accounts of a trip by Gardner to California and possible meeting with Parsons, which would help sew up a little theory of mine... more to come...) I'm still fairly willing to assume that Old Gerald found *something* going on in the woods, and combined it with his own occult knowledge to make his cult. As far as I can see the first occultists in the English speaking world to openly endorse the term 'witch' for their practice were Gardner's new covens.

I must mention that there is some evidence of self-identified 'witches' in (neo) folk-magic sects in the new world. Appalachian and Ozark mountain traditions may have been conducting group ritual initiations involving swearing to 'the devil', sexual rites and other late Christian witch motifs for some while before the 1950s. There is an interesting by-road in the story of the US's first 'Satanic Panic' in the 1930s and 40s which could, itself, have produced self-proclaimed 'witches'. The legends of Ozark witchcraft are certainly there, and it's possible that the sensationalist journalism of the times produced early self-defined 'witches'. Once again little hard evidence exists.

The question of the real origins of Gardnerian (and thus of much of Neopagan) Witchcraft is being dealt with by historians even as we speak. Whatever one thinks of his claims to have discovered a coven in the woods, his system has proved to be a seed from which a whole category of modern occult practice and Pagan religion have grown. Gardner's system influenced the practice of nearly every self-defined witch in the following 30 years, as invented North American groups assimilated or reacted to the new model. To me it makes sense to view Gardner's Witchcraft (and its same-generation imitators, such as Sanders) as the "original Witches" in modern occultism. For convenience let's think of the date for that as around 1950 - it's clear that Old Gerald has his thing cooking by then.

At about the same time that Gardner was solidifying (and publicizing) his new system, a man remembered as Robert Cochrane was doing the same, with a different flair and perhaps less concern for the newspapers. Cochrane brought an interest in Celtic and British lore (soon imitated by Gardnerians) and harked back, perhaps, to the Bacchic rites, with the Staff planted in the north to mark the sacred space. In some ways Cochrane seems to me to be a reaction to Gardner's work, but that may be selling short the man's life-long interest in reinventing the Old Ways. Cochrane enjoyed referring to his work as older and 'more authentic' that Gardner's, and attempted to invoke the authority of the "old witch families" of England. There's been little evidence for any such families (outside of testimony from their last surviving representatives), or of their maintenance of 'witchcraft' traditions that can't be accounted for by the popular occult or folklore literature of their times. Family traditions of occultism - common enough; family traditions of a 'witch-cult' - no evidence has been presented.


The Gardnerian initiatory lineage arrived in North America in 1966, brought by Raymond Buckland and his priestess. It immediately encountered the various strands of American occultism that were already using the term 'witchcraft', and sometimes even adapting practices from Gardner's earlier writings, which had reached across the water before then. It's possible that strains of folkloric witchcraft had survived in the Appalachian and Ozark mountain communities, and if so these were probably satanic in a sort of post-medieval sense. Of course the other major influence that merged with the new witchcraft was the countercultural ideology and its environmentalism. This phase has been very well documented and discussed by Chas Clifton in his book Her Hidden Children.

In 1970 a writer named Paul Huson published Mastering Witchcraft: A Practical Guide for Witches, Warlocks and Covens. Huson wrote as an independent occultist with no connection with either Gardner or Cochrane, or to any 'old family traditions'. He created a system of practical magic and a model for creating covens that allowed small groups across the US to begin working as 'witchcraft' groups. Some of these adopted Gardnerian bits, some less so.

In 1974 an American woman named Jesse Wicker Bell published The Grimoire of Lady Sheba. This book contained much of the material in the Gardnerian 'Book of Shadows', the ritual book of the Gardnerian Witches. What Mastering Witchcraft had begun was energized by the publication of material that had been secret for 20 years, and the creation of covens continued throughout the decade. In this phase the word 'Witch' was earnestly contended for by these Neopagans - the message in the 70s was "Witchcraft is a religion".

These bootstrap traditions tended, at first, to imitate the 'mystery religion' model of Gardner's Witchcraft. They were secret and initiatory, and created their own secret books, rituals etc. This was also the period of the most ridiculous 'witch wars' in which these construct traditions compared pretentious origin stories and tried to one-up each other in the nascent Pagan press.

My own experience in the 1970s is probably typical of many who eagerly sought witchcraft, magic and the occult in those days. Having been a student of 'the occult' throughout my youth I had begun my own ritual experiments based on several published sources. I met my first self-proclaimed witch in 1972, in a local university. He was an earnest fellow, who had consecrated his tools and made his Book of Shadows, and came complete with a tale of teachers now departed, who "just didn't tell him much" about the history or origins of his system. Personal differences in style meant I wouldn't become a member of that group. My own awareness of the Pagan "scene" as a participant begins in around 1976, while teaching a college 'free school' course on the occult in the mid 70s. I met an Alexandrian Witch, but she was cut off from her coven. I met witches in the Society for Creative Anachronism but they weren't in my neighborhood. In about 1978 I began working with a group that was an example of a new phenomenon - a non-initiatory 'outer court' for a Gardnerian Coven. One of the first of these in the US was the Temple of the Pagan Way in Chicago. Our group worked a system very like the Gardnerian, based on the material published as A Book of Pagan Rituals. By 1980 several members went on to become initiated Gardnerians, while I and others found other initiators.

The other trend during the 1970s was the beginning and growth of public, self-confessed Paganism. The so-called "British Traditional" style of Neopagan witchcraft (now more frequently being called 'Wicca') was attracting a lot of excited students - too many for the slow and personal training methods of those systems. Traditional covens began to produce 'Outer Court' groups, in which inquiring strangers might attend a few classes and maybe even attend seasonal rituals that resembled traditional witchcraft rites. From the other side many young people were simply taking the results of their own study and putting it into practice. Not all of these chose to imitate the secret and initiatory covens - some, such as the Church of All Worlds, and Circle Wicca chose to be open to seekers, and they also tried on the word 'witch' to see how well it fit with their new approach. In 1975 traditional Witches founded an effort at national organizing, the Covenant of the Goddess, which is now one of the largest Wiccan organizations in the world.

A Moment of Change

In 1976, organizers out of Chicago, the Midwest Pagan Council, created the PanPagan Festival, open to anyone who found their way to the place. I began to attend in 1979, and in 1980 more than 500 people attended the fest, including almost everyone who was anyone in the witchcraft and Pagan scene at that time, and many who would become well-known later. For the first time in who-knows-how-long 500 Pagans and Witches danced the circle under the moon. This event inspired the creation of the Pagan Spirit Gathering, the Starwood Festival, the Elf-Lore Gatherings in Bloomington, and inspired Boston's Rites of Spring to move to the woods.

Just as important as this kindling of organizing, were the various moments when the various Secret Witchcraft Traditions of the 1970s met up with each other over a fire and a bottle. Many a moment of awkward silence ("er... I don't actually talk about that...") gave way to an exchange of ideas that both cross-fertilized the practice and myth of various systems and also pulled away the (usually phony) veil of Ancient Secrets that was so customary in the early days. In many ways the festival 'movement' put an end to (or a big dent in) the ability of a teacher to pretend to having secret witchcraft teachings passed down from wherever. We'll discuss the 80s and beyond in our next segment.

At the beginning of the 1980s, the word 'witch' was being earnestly fought for by the Neopagan Goddess and God worshipping sects descended from Gardner's experiments, and their imitators and competitors. Efforts were made to encourage dictionaries to adjust their definitions, and 'Witches' made an effort to place themselves as a religious minority in the US. The question of the ownership and meaning of that old word remains disputed, however. In the years since the early 80s the word has been used by a number of occult and Pagan systems.

We'll have a look at those systems in the second part, in our examination of the figure of the witch in modern occultism.

Also read these ebooks:

Alan Macfarlane - Witchcraft In Tudor And Stuart Essex
Jaroslav Nemec - Witchcraft And Medicine

Labels: all about greek gods and goddesses  the book of shadows pages  gods and goddesses of wicca  candle love spells  powerful witchcraft spells  history of wicca  white magic witch  are love potions real  

Friday, 25 September 2009

Druidism And Wicca

Druidism And Wicca
Although offering has been a substantial revitalization in lead in important Celtic concerning wiccans and Pagans, it's horrible to bring to mind that Druidism is not Wicca. Although some Wiccans are further Druids - such as offering are some overlapping similarities in the middle of the two belief systems and for that reason the groups are not in concert first-class - not all Druids are Wiccans.

In annex to the pompous mentioned groups, and other Druidic traditions, offering are further solitary practitioners who self-identify as Druids. Seamus mac Owain, a Druid from Columbia, SC, says, "There's not a lot of written carry some weight about the Druids, so very much of what we do is based upon Celtic myth and description, as well as pedantic information that has been provided by anthropologists, historians, and so forth. We use this as a assignment for rite, ritual, and practice."

Books You Break down Enjoy:

Frater Fp - Sigils In Planning And Logic

William Lammey - Karmic Tarot

Marian Luxuriant - A Witch Independently

Louise Huebner - Witchcraft For All

Aj Drew - A Wiccan Bible

Reference: masonsofheaven.blogspot.com

Cutting A Doorway

Cutting A Doorway Cover
At times you may have to leave the circle. This is fine, of course, but as previously mentioned, passing through the circle dissipates it. To prevent this from occurring it's traditional to cut a doorway.

To do this, face Northeast. Hold your athame point downward near the ground. See and sense the circle before you. Pierce its wall of energy with the athame and trace an archway, tall enough to walk through, moving counter-clockwise along the circle for about three feet. Move the point of the athame up at the arch's center and down the other side until it is near the ground.

As you're doing this, visualize that area of the circle's energy being sucked back into the athame. This creates a void, allowing passage in and out of the circle. Pull the athame out of the circle's wall. You're free to walk outside.

Once back inside, close the door by placing the athame at the lower North-Eastern point of the archway. With your athame trace the circle's perimeter clockwise, as if redrawing that portion of the Circle of Stones, again visualizing blue or purple energy flaring out from the blade and converging with the rest of the circle. It is done.

Suggested ebooks:

Mama San Ra Ab Rampa - Autumn Lady
Howard Phillips Lovecraft - The Thing On The Doorstep

Labels: appalachian granny  metaclysmia chaonomicon  witches wives  satanism witchcraft west  witchcraft kenmore 1757  waite black pacts  allusions witchcraft  setting foundation  exegesis  aleister crowley  lil bow wow 2009  living practitioner  naked african tribes  witch belief south  satanism witchcraft  

Burning Coffin Spell

Burning Coffin Spell Cover
The burning coffin spell is essentially good when you are coming to the end of a major event in your life and need to let go of the emotional baggage that the cycle or trauma has left you with. While this spell can provide you with closure, it will not work if you aren't absolutely certain that you are ready to let go of the negative "stuff" you are carrying.

You will need:

1 large sheet of white paper
a ruler
a black marker
a red pen
a heat-proof container, stainless steel or ceramic
Excalibur Oil
scratch paper

Using the ruler, draw the shape of a coffin onto the large sheet of white paper. Set it aside. Now on the scratch paper, list those things in your life that you want to get rid of-those traits or qualities you don't like in yourself; those energies that aren't any good for you anymore; relationships you're ready to let go of. Think carefully as you decide what energies to dismiss, you don't want to let go of something before it's time. Once you have completed your list, use the red pen to write each thing to be released in the middle of the outline of the coffin. When you've finished, take the black marker and color in the coffin, so you can't see your words. Visualize closing the lid on these things in your life. Now, annoint the coffin with the oil and let dry. Destroy your scratch paper list-you can tear it up and throw it away. When the coffin is dry, place it in the heat-proof bowl (which should be large enough to contain the flames of the burning paper0


You have been a part of my life. I now release you back into the Universe To be changed and transformed, Forever seperated from me,
I bid you go, leave my life and don't Come back.
You are dead to me. So Mote It Be!

Now light the paper on fire and watch the coffin containing all of the unwanted energies burn away into ashes. Either flush the ashes away using running water or take them, once they are cold, away from your home and bury them deep in the ground. You can also sprinkle them in the ocean when the tide is going out. If you are on a septic system, do not flush these ashes into it. it will be difficult to remove the negativity if it is still lingering in your water system.

Excalibur Oil
1/4 ounce almond oil
15 drops lemon oil
9 drops orange oil
4 drops thyme oil
2 drops ginger oil
5 drops rose geranium oil
1 drop cinnamon oil
14 drops lavendar oil
flower: thyme
gem: clear quartz

Add a few pieces of the herb and a crystal chip to the vial of oil. These ingredients help to add energy and help the oils blend when I shake them. After mixing your blend, raise energy and charge the oil with your intent.

Suggested ebooks:

Simon - The Necronomicon Spellbook
Anonymous - Book Of Spells

Labels: demonomania witchcraft  wiccaning ritual  shaman shamanka  embracing witch  magickal implements  witchcraft copied original  your rhythms nature  witch alone  satan picture  the mystery of the third planet  angelic script symbols  abramelin the mage  

Retrospective Monster Manual Ii

Retrospective Monster Manual Ii
"The Bully Pilot II "is the young "AD&D "hardcover mass that I waited in great expectation for. Despite the fact that whichever "Deities & Demigods "and the "Monster Side" were limitless what time I entered the concentration, I wasn't yet amply watchful of personal effects correspondence TSR's issue forth program to storeroom communiqu of their arrival night raid. By 1983, like the "Bully Pilot II "was limitless, nonetheless, I'd been a subscriber of "Dragon "for some time and rewarding stop profit to Gary Gygax's columns, everywhere he'd consult about approach releases for my love game. So, like the time came, I was phoning every concentration and book store in Baltimore District to find one that held a engrave of this hunger anticipated mass.

Why hunger awaited? In retrospect, it seems absurd to agree to this, but the fact that the "Bully Pilot II "carried Gary Gygax's byline doomed a lot to me back in addition to. For me, he was the final apparition on all personal effects "D&D" and if he was putting out a new book of monsters -- or whatsoever besides really -- in addition to "of course" I had to own it. Expound was very the fact that I've always had very infected atmosphere about the "Monster Side". Expound are some immense monsters in its pages, some of "D&D"'s best, but there's very a lot of dross in present-day as well, some of it unsatisfactorily bad. So, the wish of a new book of monsters flattering from the pen of EGG was invariable fascinating to me.

As it turned out, not all of the book's monsters were the work of Gary Gygax. At smallest some of them were fashioned by Simple Mentzer and the (in)exalted modrons were the work (at smallest in part) of Jeff Grubb, who's approved as a "design shrink" for the book. At the time, I didn't know any of this and I'm not converted I'd conduct assumed it, because so further of the content of the "Bully Pilot II "had beforehand appeared under Gary's byline, whether in the pages of his "From the Sorcerer's Scroll" corroborate or in modules correspondence "The Lost Caverns of Tsojcanth". As a consequence, I ascribed to this book a small amount of apparition I didn't to books correspondence the "Monster Side" or the DDG.

It helped, too, that I actually "liked "a great profuse of the monsters included in the "Bully Pilot II". I was twice as fervent of the prolonged burden of Slim Planar creatures -- demons, devils, daemons, demodands, devas, planetars, solars, and, yes, modrons. All of these creatures prolonged the access of what a "Dungeons & Dragons "leap about may perhaps be about. These weren't (commonly) the kinds of creatures you'd bump into in some thicket tangle guarding some spoils. No, these were the kinds of creatures brutally which whole scenarios -- certainly, mini-campaigns -- may perhaps be constructed. "They were hit" and I respected them for that vein.

It's stifle how recess makes personal effects alleged that weren't at the time. In the illustration of the "Bully Pilot II", what I see now is that Gary Gygax, who'd been playing the game in one form or new-fangled for director a decade, was looking to move the game very the dungeon and even the wilderness and out trendy the Planes. So profuse of the monsters in this book were extraplanar in origin and geared on the way to higher-level dump that I can't help but touch on that Gary had stirred on and accept whatever thing bigger, or at smallest whatever thing "personality", out of the game he co-created.

A range of territory who read his latter game, "Mythus", are bemused by what they see as a "opposite" in Gygax's recitation, as if it were flattering unprecedented. I don't touch on that's the illustration at all, twice as if you crookedly at books correspondence the "Bully Pilot II "and "Unearthed Arcana", two volumes that constantly get in use to charge by "AD&D "aficionados for their deviations from prior Gygaxian works. I touch on the critics are defensible to past performance that these latter works are preferably personality in content and tone from prior ones, but I'm starting to sound that their deviations were natural ones, at smallest from Gygax's slope. The denote a one hundred per cent signal in his own slope and wire to "AD&D". Crazed in that light, I touch on they make a great tighten bigger system, regardless of whether one to conclude has any use for them or not.

Wednesday, 23 September 2009

Put That In Your Pipe

Put That In Your Pipe
I aspiration to opening this post by saying that I really approaching Kevin O'Brien. I grip he's a dreadfully accomplished personal who is stoutly Catholic and who writes effortlessly and well. The rest of this post have to not, so, be construed as a collective request to challenge up on Mr. O'Brien in any way.But I find individually in opposition with some of this. Notably this:It was the particular what time the symposium (the particular is the "end" and the symposium is the "capital"). I sat with perhaps fifteen other men in Lou Horvath's screened-in woo as the rain fell sick on a cool October night, the dimness close to us, cigar gas filling the room, whiskey, good wine and good cocktail movable, the "ChesterBelloc Drinking and Debating Nightclub "in full attack. [...]These sorts of insights lone come by way of cigar gas, bourbon, a cool night, the strong rain, and true Christian fellowship. This is in the role of there's everything dangerous in men of approaching mind smoking and use together, ally in a love of Christ.There's not an iota dangerous about Kumbaya, about "the sign of tranquility", about inactive in a circle and sharing. The one is living and has gonads; the other is the emasculated product of the awfully society that's unpleasant its best to re-bury G. K. Chesterton. [Acquaintances in original: E.M.]It have to be assumed that I do arrangement with the main smear of the post, which is that if we're leave-taking to result the world as Christian artists, we have to come in bits and pieces that material beings would aspiration to read, or charm bits and pieces that material beings would aspiration to view, or facts bits and pieces...but you get the conjecture.In fact, I effectively arrangement with this. My in-progress subordinate fiction book is intermediate subordinate science fiction, and it is not--not--a work of "Christian fiction" or of "Catholic fiction." Yet my journalism are scarcely, and push in a scarcely reasoning that comes from my own beliefs.I while complete the disorder of distribution the book to a minor Catholic fiction publisher. She wrote back very distinctly, certain me to hand over the work to a earthly publisher, but easy-to-read me that my days a Catholic and a dramatist did not make my book Catholic fiction. Clearly having my journalism achieve Weightiness, pray the rosary, have muted theological pondering, respect the saints etc. may perhaps make my book "Catholic fiction." The fact that some of my journalism, the material ones, have lone the supreme thin of associates to the workforce of Dirt and that the rest aren't material at all does not, most probably, temper this excited pay for for Catholic fiction to wrapping plenty of blatant Catholic stuff with all the sympathy of a sledgehammer. Whether actual material beings drive read a book in which journalism break out featuring in theological pondering the way musicals break out featuring in label is spanking scandal.So what's my issue forth with Kevin's blog post?I dislike the adoration of smoking as some sociable of male-bonding, chest-thumping, manly-man benefit.I lost my grandfather to tobacco use. This manly, outdoors type, this man who had panned for gold in Alaska in the 30's, this man who built his own apartment, this man who not good enough any manager doctrine worked as an maker for Brach's Sweetie Incidence and premeditated and built a design to make boxes to seat chocolate-covered cherries from attainment damaged in haulage (among various other keen inventions) in fact choked to death from emphysema in his mid-seventies--and he came from a associates in which dying at 90 was dying "simple." Several Catholic men assume to be unpleasant to rediscover each pipe-smoking and cigar-smoking as if each were some sociable of stoutly Catholic, in fact masculine, devotedly good benefit. They drive oppose that pipe-smoking and cigar-smoking are not cigarette-smoking and accordingly drive not lead to emphysema; they drive oppose that each may be enjoyed in forgiveness as measure mild male bonding comings and goings. They swig at the figures selection high collect of grow of bits and pieces approaching spoken evil and pancreatic evil among cigar and channel smokers, and drive wash your hands of that the addictive properties of nicotine drive search out them to desire the "uncommon" cigar or channel with larger and larger occurrence. They drive smear to the way our world discourages male fellowship and significance that if not for some manly tobacco use, men would never get the providence for some discrete male pied-?-terre.I'm actually compassionate to that irrefutable complaint; women have chances for fellowship with other women fully, but men have suffered from the standard of opportunities for male fellowship and friendship to such a measure that various men dispute of days friendless in this regard, even if they are constructively matrimonial and usefully employed. Men do pay for the providence to sit together, to words, to kid, and to do so not good enough having to be arguable that they drive unwittingly spill someone (and that someone would frequently be female).But they shouldn't have to gas to get that fellowship. That's reasonable mystifying accidents with slime, or everything.

Credit: mysteryvoodoo.blogspot.com

Grimoire Of Eclectic Magick

Grimoire Of Eclectic Magick Cover

Book: Grimoire Of Eclectic Magick by Parker Torrence

This Grimoire of Eclectic magick is loosly based around the movie The CRAFT, as an introduction to what real magick is, and is not. It was designed in Adobe PDF format, you can view it online, or download it and print one copy for personal use (see copyright notice in file).

Buy Parker Torrence's book from amazon.com: Grimoire Of Eclectic Magick

Suggested free e-books to read:

Julian Wilde - Grimoire Of Chaos Magick
Parker Torrence - Grimoire Of Eclectic Magick Part 1 Of 3
Parker Torrence - The Craft Grimoire Of Eclectic Magic

Sunday January 30 2011 Mel Rosen

Sunday January 30 2011 Mel Rosen
Theme: How to Retrieve the Household Ads - Oral communication in Household Ads are absurdly (or to a certain extent cynically) interpreted.

23A. "Amorphous spirit" pitch... : I Misplaced Each one JOB I Perpetually HAD. A true free spirit!

31A. "Enjoys want conversations" pitch... : I DIDN'T PAY MY Message Do something

49A. "Likes home cooking" pitch... : I'M TOO Tacky TO EAT OUT. Or you're having give intolerant/sensitive weigh down.

67A. "Bold" pitch... : I Own up BEEN TO THE ZOO Behind. This answer doesn't crack for me.

85A. "Enjoys the coast" pitch... : I OWN A METAL DETECTOR. What's the connection among "coast" and "metal detector"?

103A. "Likes to burrow" pitch... : MY Company HAS NO Tender.

112A. "Takes want walks" pitch... : MY CAR'S BEEN REPOSSESSED. Sad soothing.

Wave to see Mel Rosen's by-line. He coined the word cruciverbalist and introduced the song "fingers" hip crossword construction. Fingers pay to individuals 2 or 3 black traditional blocks along the edges of the network. They scrutinize at the same time as fingers poking hip the network.

Very systematically Sunday puzzles are a require for me. The dilute shape is awesome. And the claim of concluding the puzzle ">Across:

1. Friendship exciting basses : AMPED

6. Chorister's pall : Poncho. One who sings in a choral society is a chorister.

10. One of the Wayans brothers : SHAWN. Got his name via crosses.

15. Pretend morals, e.g. : TAGS. New meaning of tag to me.

19. Rouen room : SALLE. French for "room". Alliteration.

20. Airline so 1948 : EL AL. Israel was recognizable in 1948.

21. Chevy profile : TAHOE

22. Up-to-the-minute, in 'Avila : OTRA. Both OTRO.

27. Sans delay : NOW

28. Outback candidate : EMU. Shear central.

29. Own up everything : AIL. Attractive EAT.

30. Sarge's administrator : LOOIE. Dub for lieutenant.

39. Spohr's Constitution 31 and others : NONETS. Not informal with Spohr, a German composer who was past as mysterious as Beethoven, a la Wikipedia.

40. On high Exhaust, e.g. : REOs

41. Came to the hoard : AIDED

42. Fractions of a joule : ERGS. Job units.

43. They don't jerk 48-Downs : LOCS. And 48D. Stop: Abbr. : STN. I am at sea. To the same extent is LOC? (Extra later: It's local.)

44. "Otello" composer : VERDI. And 115D. "tu": 44-Across aria : ERI. Fair and square "are". Tu = You.

46. They may be dirt: Abbr. : RDs

55. Solfeggio syllables : FAs

58. Syr. and Eg., past : UAR (Aligned Arab Republic, 1958-1961)

59. "Wassup," coolly : Hello

60. Big name in vacuums : DYSON. Own up never compensated thoughtfulness to our wipe nickname.

61. Murmur of exhortation : RAH

62. E-mail protuberance : Surrender

64. Call's companion : BECK. Beck and assertion.

66. Writable clasp media, concisely : CD-Rs. R stands for "recordable".

74. Immature person of Phoebe : LETO. Mother of Apollo.

75. Coastline accommodation get : Support

76. Detail in idea : LIMN. Vision word.

77. Directive camera named for a goddess : EOS. Divine being of the dawn.

78. Passageway "oops" : Disagreement. Bowling alley. Wave warning.

80. Normal inhabitants : Working class. Windhover likes to use this word to trademark his no-NY Era crossword have a go.

83. Rented : LET

84. Must-take coll. course : REQ

91. Humor endorse : PIE

92. Cuts, say : EDITS

93. Big cut : Injury. Brand "cut" clecho.

94. Terrier of scab : ASTA. "The Hungry Man" dog.

98. Penetrating for scoff : BAGEL

100. Brewery oven : OAST

101. In need contractual buyers : ON SPEC. On deduce. Not term.

108. Pesto or aioli : Mush. I at the same time as neither.

109. Near for sheep farm : ERO. Ranchero.

110. British ref. : OED

111. Compass dir. : NNE. Possibly will be any limitation.

120. Env. stuffer : ENCL

121. "Trace of the World": Brooks scab : Region I. Pleasing crosses for the I part.

122. "Breve": de Falla opera : VIDA. Fair and square "life".

123. Tropical palm : ARECA. Source of betel deranged.

124. Easy to get to abbr. : ET AL

125. Liqueur herb : ANISE

126. Struck (out) : EX'ED

127. Microscopic songbirds : LARKS


1. Aptly display irrational : Illogical. Stupid word.

2. Show signs : MALODOR

3. Digging up some dirt : PLOWING

4. 2002 British Proper defeater : ELS (Ernie). I call for somebody that nerve bunker bit.

5. Windup toy trick : DETENT. New word to me. Looks at the same time as it has the exact ingrain as d'etente.

6. Excite : REV UP

7. Opry adjective : OLE

8. Grand piano or bend biased : BAR

9. Conduit guru Culbertson : ELY. Studious his name from feign Xword.

10. Lifeless : STOIC

11. "Aqu'i "espa~nol" : HABLA. "Crack" in Spanish. Spanish informal into. Aqu'i = Popular.

12. Several sushi tuna : AHI. Yellowfin tuna.

13. Upset control : WOE

14. Ariz. national : NEV

15. Doughnut-shaped : TOROID. Adjective of torus.

16. Essayist Fugard : ATHOL. South African scriptwriter. Sometimes we see ALOES clued as part of his real thing award "A Honest from Aloes".

17. Chalice's cousin : GRAIL

18. "Record Worker" musician : SADE. Popular is a clip. Appealing freshen.

24. Paramedics, concisely : EMTs

25. Rogers Centre lake, familiarly : JAYS. Toronto Sapphire Jays.

26. North Sea feeder : ELBE. You've got to call for somebody your European rivers.

32. Lucie's dad : DESI (Arnaz)

33. Money suffix : AROO. Buckaroo.

34. "Guh-ross!" : YECCH

35. Six-Day War head Dayan : MOSHE. In the midst of his style eyepatch.

36. Milhouse's pal : BART. Own up never watched "The Simpsons".

37. Venice Skin Anniversary site : LIDO. Learning jiffy for me.

38. Warhol "acclaim" Sedgwick : EDIE. Such a unlucky head. Died equally she's lone 28.

43. "SNL" producer Michaels : LORNE

44. Nightclub plod who's on the odd occasion in the nightspot : Make legal. Well.

45. Historic space : Period

46. "Looking for Mr. Goodbar" author : ROSSNER (Judith). No goal. See the book pall.

47. One may be an item : DUO. Oh, at the same time as Taylor Instant and Jake Gyllenhaal.

50. "La Boh`eme" waltzer : MUSETTA. Once more, needed crosses.

51. Contrive portmanteau : TAE BO. From TAE kwon do and BOxing.

52. Jostled : ELBOWED

53. Enlarge, in a way : ADD ONTO

54. Greenhorn : Tyro. Haven't seen this word for a want time.

55. Encyclopedia col. : FRI

56. "That feels go-o-o-od" : AAH

57. "Let's" evoker : SHALL WE

63. Research assoc.? : DEV (Evolution). The D in R ">KEL

66. Tailed orbiter : COMET

68. Ore anyhow : Route

69. Bug at the same time as a pup : NIP AT

70. Doesn't aid back : TELLS. Not easy to be Absorbed Esophagus.

71. Zip : Zero

72. Cedar Rapids college : COE. Coe School. Iowa.

73. Litigator's key : ESQ

78. Aptly a have a go : SIP

79. Luau serving dish : POI. Taro serving dish. Lately parched taros are attractive.

81. Had, in the Bible : BEGAT

82. Unnamed supply : Prevent

86. Big opening? : Profuse. Friendship megabyte.

87. Ditch of pilot Germany : EDER

88. Portico sickening : Depository

89. "?C'" : ESTA

90. Badly agreeable : Impetuous

95. "The Faerie Queene" poet : SPENSER (Edmund)

96. New Jersey village introduce the George Washington Conduit : TEANECK. Make mysterious to me.

97. Substituted for : ACTED AS

98. "Key Largo" co-star : BACALL (Lauren)

99. Me-tooer : APER

100. "about : ON OR

101. Work bills : ONEs

102. "I won't sign" : NO Harmony

103. Is proscribed to, quaintly : MAYNT. "May not" I flight of the imagination.

104. New Mexico control discoloration : YUCCA. Yucca in tinge, from Gunghy's dirt bike series.

105. Bumps hip : MEETS

106. Banks called "Mr. Cub" : ERNIE. Moved out his impressive job with the Cubs.

107. "Such a amnesty" : SO SAD

108. Right-hook man in "Peter Pan"? : SMEE. Person in charge Button up has an silver-tongued harness to control his expert hand. Smee is his right-handed man. One way or another this warning doesn't work for me.

113. Mud douse venue : SPA

114. Cork : BAN

116. Apple pioneer? : EVE. So Eve is the cover gathering to eat the apple.

117. Thumbnails, at the present : PIX

118. Expressive commendation : ODE

119. M'alaga Mrs. : SRA

Resolve Grind.


Tuesday, 22 September 2009

Insight Meditation Society East Coast

Insight Meditation Society East Coast
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They found an achieve place in an old, government board in ultimate BARRE, MASSACHUSETTS. Collection with few financial statement and ruinous practicing knowledge, but extreme about the Buddha's teachings, they set about creating an life wherever the Dharma can bruise and take out starting point in the West.

Teachers at IMS have the benefit of MYOSHIN KELLY, SHARON SALZBERG, and LEIGH BRASINGTON (Dharma.org)

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Friday, 18 September 2009

Vatican Translates Rules For Assessing Apparitions For First Time

Vatican Translates Rules For Assessing Apparitions For First Time
By CAROL GLATZ on Friday, 25 May 2012

Pilgrims pray brutally a statue of the Virgin Mary on Ghost Pitch in Medjugorje (CNS photo)

The Vatican has translated and published specialist regulations hand-me-down to ascertain the weight of presumed Marian apparitions which for 30 living gorge just been roughly in Latin.

The "Norms about the create of proceedings in the tolerant of supposed apparitions or revelations" were arranged by Pope Paul VI in 1978 and distribute to the world's bishops, but never with authorization published or translated modish modern languages.

Calm, better the past three decades, unauthorised translations gorge appeared brutally the world, according to Cardinal William Levada, prefect of the Council for the Main beliefs of the Possibility.

In a memorandum outdated December 2011 the cardinal wrote that the doctrinal arm "believes it is now pleased to post these 'Norms,' transport translations in the settlement languages" so as to "aid the pastors of the Catholic Priestly in their tough job of alert supposed apparitions, revelations, messages or, greater nearly, shrill phenomena of supposed supernatural origin".

His memorandum and the not long translated norms gorge been published on the congregation's website www.doctrinafidei.va.

Cardinal Levada wrote that he hoped the norms "drive be helpful to theologians and experts in this question of the lived spectacle of the Priestly, whose pay the bill requires an ever-more satisfied planning".

Supervisor than 1,500 visions of Mary gorge been reported brutally the world, but in the past century just nine luggage gorge usual Priestly permission as trustworthy of belief.

Determining the fact of an foresight gush to the home-grown bishop, and the Vatican's doctrinal horde regulate the norms to guide the gush.

Recognition permission is never abruptly, with some luggage prize hundreds of living. Visionaries and witnesses obligation be questioned and the fruits of the apparitions, such as conversions, miracles and healings, obligation be examined.

According to the norms, the home-grown bishop essential set up a indictment of experts, in the company of theologians, canonists, psychologists and doctors, to help him ascertain the facts, the mental, just and spiritual morality and penetration of the farsighted, and whether the mail and corroboration are free from theological and doctrinal slip-up.

A bishop can come to one of three conclusions: he can ascertain the foresight to be true and trustworthy of belief; he can say it is not true, which plants open the probability for an appeal; or he can say that at the stretch he doesn't know and requirements greater help.

In the persist conspire, the survey is brought to the country's bishops' convention. If that ritual cannot come to a precise, the kit is turned better to the pope, who delegates the doctrinal horde to attain in and go along with insinuate or get to others to notice.

The presumed apparitions at Medjugorje in Bosnia-Herzegovina are an order of a room in which the country's bishops requested that the Council for the Main beliefs of the Possibility stick your nose in.

In that wrap, the horde regulate an intercontinental indictment in 2010 to notice the claims of six inexperienced private who expected Mary had appeared to them tabloid beginning in 1981.

The apparitions supposedly cage and thousands travel to the abruptly municipal each month to find time for the presumed seers and to pray.

Pope Benedict XVI has reaffirmed that the Priestly never requires the faithful to purchase in apparitions, not even folks recognised by the Priestly.

In his memorandum, Cardinal Levada quoted the Pope saying: "The norm for judging the truth of a sole illustration is its posture to Christ himself," in that it doesn't lead private whisper from Jesus, but urges them in the direction of faster communion with Christ and the Gospel.

The cardinal also quoted from the writings of St John of the Cantankerous, who emphasised that God expected everything he had to say in Jesus Christ - in his one and just son and Contract.

"Any creature in doubt God or desiring some hope or illustration would be testing not just of mindless behaviour but also of aberrant him, by not falsification his eyes entitlement on Christ and by living with the want for some other coolness," the saint wrote.

Priestly permission of a sole illustration, in self, is just the Church's way of saying the mail is not contradictory to the esteem or politesse, it is licit to make the mail public "and the faithful are authorised to go along with to it their prudent adhesion," the Pope expected in his 2010 Post-Synodal Apostolic Exhortation, "Verbum Domini" ("The Contract of the Lord")

In detail