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(This story dates back to Speed of this blind date.) Debunker and part of the pack of the Indian Rationalist Charge SANAL EDAMARUKU faces attack for his store in enactment what skeptibunkies do. He says he explained/exposed the weak seeping Jesus in Our Noble of Velankanni Place of worship, in Mumbai.
India has laws versus offensive religions and "...advantageously longing earnest vibrations and attempting vicious acts hypothetical to abomination the earnest sentiments of any class or community," according to the Pan loud noise. On the surface Edamaruku is enactment what's unpretentious of debunkers, but I questionable dowry is a cultural and preceding context at the bottom of his undertakings. (Italics extort):
Since DO YOU Scare Compel Force out TO YOU?
If it comes to a trial, I transmit zilch to fear. "I would permit the choice to jump some light on the self that the Catholic Place of worship played and is calm playing today into in India." The look forward to of attack is threatening, however.The earnest zealotry, rigidity and precision Edamaruku fights is deprecatingly mirrored by his own fashion of same:
DO YOU Take on ANY REGRETS Around INTERVENING?Why would one not intervene subsequent to any person gives naive people runoff to drink? But my release is broader. The event of superstition and belief in paranormal phenomena dulls blue-collar minds and "establishes risky misconceptions about veracity in our faction. Such pains transmit to be countered".Edamaruku refused to back off and in fact, got correctly argumentative with critics. Stage India has the anti-insult to religions law, it moreover has this, according to Stephen Law.
Demand (h) of Record 51-A of Build up of India states that : 'It shall be the excise of every state-owned of India to innovation the precise temper, humanism and spirit of grill and rebuild.'
The name of four letters, Tetragrammaton comes to magick from the Pentateuch and represents the pure divine force expressed in the elemental forms. The Qabalah of this venerable name is instructive as to its essential meaning and its practical application., Yod He Vau He, is the so called unpronounceable name of God but is often rendered as Yahweh, Jehovah, Yeehowah and a number of corruptions of these. The name has a Gematric value of 10+5+6+5=26 which as 132 represents the reflection of the unity of the macrocosm in the individuality of the microcosm. Its Yetzirac attributions connect it to the Hermit, the Star and the Hierophant in the Tarot linking it with the perception of the inner light that guides us in the right path by its incalculable influence and inspiration. Yod is the hand of god and He is a window whereby the light enters our lives, while Vau, is the nail which fastens us to the discipline. The most vital correspondence of the letters of Tetragrammaton is the connection to the elements which appear in the name in their active progressive form. Yod is Fire, the Father who makes his impression upon He, Water and the Mother. The result of the union of Fire and Water is Air, the Son and simultaneously He (final), Earth and the Daughter. Taken together these attributes render a divine name that connects the individual to the divine consciousness, calling the hand of god to instruct and direct material action by drawing the divine consciousness down from the perfect ideal of Fire in Atziluth, the Formative World to Assiah, the world of matter and so it includes all four worlds of the Holy Qabalah.
Tetragrammaton then is the seminal formula of all magick, regardless of the discipline or school of magick, as it marks the logical steps to invoke the divine consciousness into the mortal, material consciousness and all other formulae of High Magick are derived from it. For this reason it is called the Formula of the Wand and forms the template pattern for all ceremonial performances whatsoever. The use of the elements and their connection with the cardinal directions derive from this sublime formula which is used with great efficacy even by those who don't fully understand its complexities. Its primary use in ceremonial magick is as the template for the construction of all invocations most especially the Primary invocation that is central to all correctly composed ceremonies.
Ceremonial invocations all follow a strict development in their composition that begins at the highest point, corresponding to Yod of the formula, by identifying the god that is being invoked. The physical attributes of the god are rehearsed until a perfectly clear image of the divinity is established and then the most characteristic utterance is recited to complete the identification with the divine consciousness completely.
In the second portion of the invocation, expressed by He, the magician speaks as the god, declaring the powers and dominion of the divinity and directing them to do the work of the god in the ceremony at hand. In some respects this is the apex of the ceremonial performance as the perfect identification with the god is the supreme work of the ceremony but in order to fulfill the oaths of the rite the magician moves on and with a great effort of will discriminates himself from the divine consciousness.
In the third portion then, attributed to the Vau of Tetragrammaton, the magician claims the power of the invoked force as their own, making a clear distinction between what id god and what is magician. From this place of empowerment the magician moves on to the final portion of the invocation, corresponding to the final He in Tetragrammaton and directs the material world with the voice of the god, empowered to do the divine's will, which has been already equated with the individual's True Will, in the material world.
An excellent example is the Invocation of Thoth from Liber LXIV (Israfal)- Equinox Vol. 1, n7, p 21-27:
Invocation to Thoth
I invoke Tahuti, the Lord of Wisdom and of Utterance, the god that cometh forth from the veil.
O Thou! Majesty of Godhead! Wisdom crowned Tahuti! Lord of the Gates of the World! Thee, Thee I invoke!
O Thou of the Ibis head! Thee, Thee I invoke!
Thou Who weildest the Double Wand of Power; Thee, Thee I invoke!
Thou Who bearest in Thy left hand the Rose and Cross of Light and Life; Thee, Thee I invoke!
Thou Whose head is as an emerald, and Thy nemyss as the Night-sky blue; Thee, Thee I invoke!
Thou Whose skin is of flaming orange as though it burned in afurnace! Thee, Thee I invoke!
Behold! I am Yesterday, Today and the Brother of Tomorrow!
I am born again and again! Mine is the unseen force whereof the Gods are sprung! Which is as Life unto the Dwellers in the Watch Towers of the Universe.
I am the Charioteer of the East, Lord of the Past and of the Future. I see by mine own inward light, Lord of the Ressurection, Who cometh forth from the dusk, and My birth is from the House of Death.
O ye two divine hawks upon your pinnacles! Who keep watch over the Universe, Ye Who company the Bier to the House of Rest! Who pilot the Ship of Ra advancing onwards to the heights of Heaven. Lord of the Shrine which standeth in the center of the Earth!
Behold, He is in me and I in Him! Mine is the radiance wherein Ptah floateth over the firmament! I travel upon high! I tread upon the firmament of Nu! I raise a flashing flame with the lightning of mine eye! Ever rushing on in the splendor of the daily glorified Ra: giving My Life to the Dwellers of the Earth.
If I say "Come up upon the mountains!" The Celestial Waters shall flow at My Word, for I am Ra incarnate! Khepera created in the flesh! I am the eidolon of My Father, Tmu, Lord of the City of the Sun! The God Who Commands is in My mouth! The God of Wisdom is in My heart! My tongue is the Sanctuary of the Truth! And a god sitteth upon My lips.
My Word is accomplished every day! And the desire of my heart realizes itself, as that of Ptah when He createth His works! I am eternal! Therefore all things are as My designs, therefore do all things obey My Word
Therefore do Thou come forth to me from Thine abode in the Silence. Unutterable wisdom! All-Light! All Power!
Thoth! Hermes! Mercury! Odin!
By whatever name I call Thee, Thou art still nameless to eternity: Come Thou forth I say, and aid me and guard me in this Work of Art! Thou Star of the East, that didst conduct the Magi! Thou art the same, all present in heaven and in hell! Thou that vibratest between the Light and the Darkness! Rising; descending! Changing ever, yet ever the same! The Sun is Thy father! Thy Mother the Moon! The wind hat borne Thee in its bosom, and Earth hath ever nourished the changeless godhead of Thy youth.
Come thou forth, I say Come thou forth and follow me: and make all Spirits subject unto Me so that every Spirit of the Firmament, and of the Ether, upon the Earth and under the Earth: on dry Land, or in the Water: of Whirling Air or of rushing Fire, and every Spell and scourge of God, may be obedient unto me!
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THE WANING PHASE OF THE MOON SYMBOLIZES CONTRACTION, RECEPTIVITY, AND CUTTING BACK. IT IS A GOOD TIME FOR COMPLETING, TIDYING UP, OR ELIMINATING ANYTHING THAT IS NO LONGER NECESSARY...LETTING GO. LETTING GO CAN MEAN ANYTHING FROM LETTING GO OF AN OLD RELATIONSHIP, OLD JOB, OLD HABIT, ETC. THOSE OF YOU WHO ALSO FOLLOW MY SISTER BLOG, MOONTIDES, KNOW THAT RECENTLY MY LIFE HAS JUST ABOUT BEEN TURNED UPSIDE DOWN....MY SENSE OF COMFORT AND STABILITY IS IN THE AIR AND MY FUTURE UNCERTAIN. IT IS A TIME OF FEAR. BUT FEAR CAN HOLD YOU BACK FROM NEW BEGINNINGS. SO, TODAY I WOULD LIKE TO SHARE A SIMPLE RITUAL FOR 'LETTING GO. IN MY CASE, I NEED TO LET GO OF MY FEAR.'
"WRITE ON A PIECE OF PAPER IN RED INK ALL OF THE THINGS YOU WOULD LIKE TO LET GO OF. THIS CAN BE ANY OF THOSE THINGS THAT WE KEEP IN OUR LIVES BECAUSE OUR EGO NEEDS THEM. DRAW A CIRCLE AND CALL ON YOUR HELPERS. CLEANSE THE CIRCLE WITH INCENSE AND LIGHT A RED CANDLE WHILE CALLING ON YOUR HIGHER SELF TO HEAR WHAT YOU ARE ASKING. NOW, LIGHT THE PAPER FROM THE RED CANDLE AND VISUALIZE YOURSELF AS COMPLETELY FREE OF THE 'OLD' WHICH ARE HOLDING YOU BACK. "
Why the red candles, the red ink? Why is the color red is the color that we naturally think of as the color of pure energy, but where do you think red got this reputation? It is from the blood we shed every month, from the blood that is shed when we are born. What could give more power than the blood that holds the power over life? And what could better symbolize the committment to the new, a new life that is totally different. Feel the color coming into your every Being, with energy and renewal of spirit. Blessed be.
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I'm the wild bird that won't be tamed
The desire that you don't need to name
I'm the branch that becomes the flame
When the fire's done burning, I remain.
from "The God Song" by Starkawk
If man had been created
in the Horned God's image,
he would be free to be wild
without being cruel,
angry without being violent,
sexual without being coercive,
spiritual without being unsexed,
and able to truly love.
from "The Spiral Dance" by Starhawk
Tags: secrets from stone conjuring spells book magic healing spells religion five warning pagan religion talisman magic wicca love tibetan dream yoga modern revival wisdom spiritual complete travels
East
Hail, Goddess of the East
Athena, Lady of Wisdom
With serpents entwined on your arms,
Athena, Lady of Battle,
With your shield and spear,
Your helmeted head,
You who have fought for many,
To bring honor and justice.
You who have woven many tapestries,
To bring art and beauty,
Athena, we invoke you,
Ancient weaver,
Proud Goddess,
Be with us now.
East Opening of Circle:
Goddesses of East,
Lilith, Athena, Cardea,
(pause a few seconds for other Goddess names to be called)
We give thanks for your presence here tonight,
Go in peace.
Blessed Be.
South
Hail, Goddess of the South,
Pele, volcano Goddess of Hawaii,
Queen of the islands,
We call upon you.
We give you our rage, our lust, and our anger,
That you may cleanse us,
With your fiery lava.
That you may empower us,
With your mighty flow.
That you may bless us,
With your beauty.
Be with us now.
South Opening of Circle:
Goddesses of South,
Pele, Vesta, Brigit,
(pause a few seconds for other Goddess names to be called)
We give thanks for your presence here tonight,
Go in peace.
Blessed Be.
West
Hail, Goddess of the West
Aphrodite, with your golden hair,
Arising from the sea,
Surrounded by white foam,
Being birthed by the waters,
Aphrodite, bless us
With your beauty,
With your love,
With your fertile, pregnant being,
That we may heal the Earth
And help her to bear fruit,
Be with us now.
West Opening of Circle:
Goddesses ofthe West,
Hecate, Aphrodite, Yemaya
(pause a few seconds for other Goddess names to be called)
We give thanks for your presence here tonight,
Go in peace.
Blessed Be.
North
Hail, Goddess of the North.
Demeter, Goddess of the golden grain and harvest.
Be with us, Earth Mother,
Heal us and heal our children.
Oh, Demeter,
You who have grieved for your daughter Persephone,
Spent your time searching the underworld,
You who have returned to us in your glory,
Bless our land and make it fertile.
Oh, Demeter,
Sacred Mother,
Blessed sister,
Fruitful earth,
We invoke you now.
North Opening of Circle:
Goddesses of North,
Guia, Demeter, Artemis,
(pause a few seconds for other Goddess names to be called)
We give thanks for your presence here tonight,
Go in peace.
Blessed Be.
Center
Hail, Goddess of Center
Great Eagle Woman,
Moon Mother,
Lighting the way,
Bringing vision,
Soaring over us
With great wings.
Oh Great Eagle Woman,
You bring death and destruction,
You bring birth and creation,
Wisdom woman flying high,
We call on you
To guide us now.
Blessed Be.
Center Opening of Circle:
Goddesses of Center,
Isis, Shekinah, Great Eagle Woman,
(pause a few seconds for other Goddess names to be called)
We give thanks for your presence here tonight,
Go in peace.
Blessed Be.
Tags: full invocation call gods invoking norse invocation artemis invocation isis invocation charms inviting deity full invocation wicca love research exotic matter wiccan shops geber hayyan paganism xxxix maiers alchemical aenigma philosophicum love psychic poetry johannis rune stones basil coniunctio stone
Artemis, I sing thy praises.
From thy woodlands great
I call unto thee.
I have answered thee
In the dark of night.
Thy hands have fed me,
And I am full.
Thou Huntress of the Night,
Divine Protectress,
Keeper of all Mysteries,
Let thy light flood me with wisdom
And thy presence fill me.
I have answered thee
In the early morn.
Thy song has comforted me
And I am strong.
Great Goddess of Moon and Magic,
Mistress of the deer and owl,
Be thou my guide and inspiration.
Teach me thy mysteries,
And lead me in thy ways.
For I have seen thee beneath the cool, dark night,
And I have answered thee.
Notes on Artemis
Artemis was the "Lady of the Wild Things". In Artemis Brauronia (a precinct of Athens), the arkteria ("bear-service") was performed by the young women. The girls wore yellow bear skins and danced in a crouch bear position before the Goddess Artemis. A goat was then sacrificed. This ritual kept the girls safe from marriage for another year. Eventually, a saffron robe was used instead of the bear skin and, in place of the bear dance, the robes were dedicated to the Goddess.
Artemis shares with Apollo the ministry of death to mortals, reflecting the "darker underworld side of the Earth Mother". (Harrison p119) She is the Goddess of beasts, the earth, the moon and the hunt. As Artemis Agrotera, she was paid homage by hunters. They would pour a libation, crown her statue with flowers and sing hymns to her. (Harrison, "Mythology" pp 112-129) They would offer the first fruits of the game taken. They would then feast together with their dogs, whom they would also crown with flowers.
Artemis is one of the 12 Olympian gods. She is the daughter of Zeus and Leto and the twin sister of Apollo. She is also associated with Selene and Hecate. She was universally worshipped in Greece, Delos, Crete, Sicily and southern Italy. Armed with a silver bow, she is the "Rainer of Arrows" and uses arrows to punish, heal and reward. Sudden death in women is also attributed to Artemis.
Artemis was born without pain and is, therefore, invoked by women in childbirth. She is known as Ilythyia (the birth-goddess). She was born on the island of Ortygia, after which she helped her mother cross the water to the island of Delos, where she acted as mid-wife at the birth of Apollo. Her father, Zeus, took her on his knee and asked what gifts she wanted. She asked for eternal virginity and became one of the three goddesses whose heart cannot be moved by the power of Aphrodite (the others are Athena and Hestia). She also asked for a bow and arrows like Apollo's. She requested for 60 ocean nymphs to be her companions and 20 river nymphs from Crete to look after her hunting gear and hounds. She also asked for all the mountains in the world and one city. Zeus also made her the goddess of roads and harbors.
She captured alive two pairs of golden-horned, bronzed-hooved stags and harnessed them to a golden chariot. She jealously guards the honor of her mother and brother and sends heavy punishments on those who fail to giver due honor (such as first fruits, etc.).
She was called "Laphria" by the Calydonians. They would set up a circle of green logs around her altar. At the end of the procession which marched to the temple, the maiden priestess would ride in a car drawn by a deer. The next day, great numbers of live animals were hurled on to the fire lit by the green logs.
She was also called "Hermasia" (She who soothes), because her sanctuary at Melampus cured the daughters of Proetus of their madness. At Pyrrihicus in Laconia, where she stayed the advance of the Amazons, she was called "Astrateia". At Ephesus, she was known as Artemis Polymastus (Many-breasted); and she was worshipped as a fertility goddess whose symbol is the bee. ("The New Century Handbook of Greek Mythology and Legend")
As a goddess of nature and fecundity, Artemis was not always regarded as a virgin (in its modern definition). She was concerned with the loss of virginity and childbirth and encouraged women to be fruitful. In some places, maidens would offer a lock of their hair to her before marriage. Euripides says that Artemis, in her capacity of mid-wife, would not even speak to childless women. ("The Golden Bough; The Magic Art Vol. 1")
Names of Artemis
* Agrotera (Huntress)
* Coryphaea (Of the Peak)
* Limnaea and Limnatis (Of the Lake)
* Daphnaea (Of the Laurel)
* Lyceia or Lycea (Wolfish)
* Aeginea (Goat-Goddess)
* Caryatis (Of the Walnut tree)
* Cedreatis (Of the Cedar)
* Eurippa (Horse-finder)
* Hiereia (Priestess)
* Pyronia (Fire-Goddess)
* Peitho (Persuasion)
* Selasphorus and Phosphorus (Light-bearer)
* Ariste (Best)
* Calliste (Fairest)
* Paedotrophus (Nurse of Children)
Attributes of Artemis
* bow and quiver
* torch
* javelin
* crescent
Sacred to Artemis
* Laurel
* Fir tree
* hind
* bear
* dog
* boar
Hymns and Verses to Artemis
"Come with bows bent and with emptying of quivers,
Maiden most perfect, lady of light,
With a noise of winds and many rivers,
With a clamour of waters and with might,
Bind on thy sandals, O thou most fleet,
Over the splendor and speed of thy feet;
For the faint east quickens, the wan west shivers
Round the feet of the day and the feet of the night."
(Swinburne, "Atlanta")
"Maiden of the Mere, Timarete here brings,
Before she weds, her cymbals, her dear ball
To Thee, a Maid, her maiden offerings,
Her snood, her maiden dolls, their clothes and all.
Hold, Leto's Child, above Timarete
Thine hand and keep her virginal like thee."
("Anthology" [an offering before marriage])
"Hail to thee, Maiden blest, Proudest and holiest:
God's daughter, great in bliss,
Leto-born, Artemis!
Hail to thee, Maiden, far
Fairest of all that are,
Yea, and most high thine home,
Child of the Father's Hall;
Hear, O most virginal,
Hear, O most fair of all,
In high God's golden dome."
by Andrea E. Feeser
Tags: condenser drawing witchcraft school pagan stores empirical magick earth drawing earth down black magic witch names voodoo curse
The history of our neopagan revival has been the story of modern people using the best scholarship available t - them in their own time t - create new systems intended t - resemble the Old Ways. This was true of MacGregor Mathers, wh - drew on newly discovered greco-egyptian sources and the artifats of early-modern occultism, which have only become obsolete as better translation were completed. It was true of Gerald Gardner,wh - relied on the ideas of Murray and Michelet, both entirely respectable in the time when he was designing his work. The rise of 'shamanistic' magic in the late 20th century resulted from new work by academics, and the various ethnic 'reconstructions' of Paganism all seek t - keep up with the most current notions of just what ancient Paganisms looked like.
In Our Druidry (ADF, the Neopagan Druidic order in which I work) we have sought the same - t - build modern ritual systems based on the ancient ways of Indo-European cultures. In this we have drawn primarily from the limited material available through history and archeology. However we have als - found it neccessary t - draw upon living examples of polytheism and polytheistic ritual from non-Indo-European cultures. Both African and Asian ritual have influenced us, though of course much of Indian practice is as Indo-European as the Vikings. In the same way, West African ways have strong Indo-European content - we refer t - a cultural stream, not t - any 'race'.
Modern Paganism has often involved a view of magic as the use of 'occult energies' that are channeled and directed by the will and body of the magician. While this kind of work is common in Asian magical systems, it is much less easy t - demonstrate that it was present in European mysteries and magic. It seems much more common for both ancient European Pagans and modern tribal polytheists t - view magic as the art of contacting and dealing with spirits - of their Gods, of the spirits of nature and, always, of the dead. In an effort t - find out what the ancients knew and did, modern mages are returning t - an active approach t - the spiritual as groups of beings - spirits - with whom we make alliances and relationship.
One neglected path of research for Druids has been the native magical traditions of Europe as expressed in literate magic of the medieval and later periods. We have been very willing t - examine 'folklore' from those periods, but much less willing t - consider that the grimoires of spirit-arte might have something t - teach about Pagan magic. Modern research is pointing t - a fairly direct train of transmission from the late classical magic of the Greco-Egyptian Papyri and neoplatonism, through the Byzantine and Muslim worlds, t - the ritual magicians of Western Europe in the 15th century and later.
Within the literature of ritual and spiritual practices preserved from ancient days is a stream of magical practice that has been largely ignored by reconstructionists - the grimoiric tradition of spirit-arte. The grimoires known t - modern magicians - the Key of Solomon, the Lemegeton, the Grimoirium Verum, Abramelin and their imitators represent efforts by 17th, 18th and 19th century magicians t - systematize and teach their understanding of the basics of dealing with the spirits. A 'grimoire' is a 'basic book for students'.
Methods, ritual forms and even spirit-names in the grimoires can often be traced back t - models in the Papyri and other late Classical sources, suggesting a chain of inheritance of material from Pagan times, preserved under the heretical Christian veneer of post-renaissance occultism. This should make this tradition of magic of real interest t - those wh - would like t - work both Pagan religion and Pagan magic. However several things have conspired t - reduce Pagan interest in these systems.
The work presented in the grimoires is done under the presidency of the Judeo-Christian deities and angelic hierarchy. This makes the whole business feel 'unpagan'. The Angel/Devil moral dualism renders the methods of dealing with the spirits coercive and oppositional. Pagans have long felt that grimoire methods insult the spirits.The goals of much of the work are pretty worldly - love and money, wisdom and success.
This works intends t - be an answer t - those objections. In it I will present a model of spirit arte informed by the grimoiric process, but applied in a polytheistic, animistic context. The work at hand is done under the rulership of the Gaelic Gods and Goddesses,worshipped in our Druidic way with sacrifice and praise. The approach t - the spirits is animistic and relational. Drawing lessons from modern polytheistic systems we base our work on offering and blessing, on d - ut des (I give, s - that you may give), as the Romans said it. Instead of the grimoiric oppositional relationship with the Spirits, we enter int - a relational one. We make offerings and ask boons in turn, based on honor and truth. While some classes of powerful and dangerous spirits may require 'bindings' and protections, the core of this work is about partnership.
On the other hand, n - apologies are needed for a focus on practical magic. This subject is mainly about practical magic - the ability of the spiritual operator t - Get Things Done. Work done for theurgy is related, in that theurgic success brings power for thaumaturgic success, but this kind of spirit-arte is about results. The work in this grimoire is, in many ways, perparation for more practical applications. It will allow the students t - make the initial contacts and empowerments needed for successful spellwork.
In this guide I will present a simple yet complete method of entering int - first a worship relationship with the spirits, and then a working relationship. This work is Pagan in nature - built on a mutual bond of sacrifice and blessings between mortals and the spirits. Those wh - have spent some years in basic pagan worship, keeping the seasons, honoring the deities, perhaps working with the Landwights and the dead, will be best prepared for this system. Pagans wh - have not made formal offerings t - the spirits will find a great store of power t - be had in the practice. The simple rites in the first section are sufficient t - begin, though it would be best if they were given for some time before undertaking more formal approaches t - the spirits.
I hope this system helps t - move Pagan magic forward toward a more active engagement with the spirits, and I hope it allows individuals t - gain a stronger personal power, that the Work of the Wise may be increased, for the good of all beings.
"CONCERNING A FEW ASSUMPTIONS"
It might be useful t - list a few of the author's theological and cosmological assumptions. I'll d - that here, because I intend t - spend very little spce on them in the rest of the book, which is primarily a manual of practice with just enough theory t - ground the student.
- Polytheism: The divine manifests in the worlds as an uncountable number of individuals. The mightiest of those, and those wh - enter int - blessing relationships with mortals, are often called 'the gods'. "The Gods are many."
- Animism: That material existence is interfaced with a kind of informational alternate existence, in which specific objects exist as specific beings. "All things have spirits"
- Humanism: That the human spirit is a spark of the divine, and that individual humans can have individual spiritual authority and power. "The Power is there t - be had."
- Cosmicism: This is an archaic approach, in which the concept of antagonism between dark and light, chaos and order is simply not a part of the world of mortals or spirits. In the archaic understanding, the war between primal Chaos and powers that establish the Order of the Worlds was concluded at the dawn of time. The Old Giants, Titans, Fohmoire,etc are a part of the World Order now, sometime allies, sometime lovers, sometimes opponents of the Gods, but all within the Cosmos. "The World is Good"
Thus, in the mythic setting of this system of magic, there are n - Archons. We d - not live in a prison of matter and form, but rather in the true and holy garden of the worlds, taking our place in the Great Dance as the wheels turn. While conflict is a natural part of living in a system with n - Supreme Being, those with strength and wit can make the manifest world their delight and their academy.
If I were t - define any 'mystical' goal connected with this work, it might be t - expand mortal awareness t - comprehend and indwell the Cosmos itself. From such a position the Magician is empowered t - deal with any spirit.
This set of axioms produces a spirit-arte that is characterized by several things:
1:Personal Authority: The magician has power in the work because of both her intrinsic divine nature as a spirit in flesh, and because of the magical efforts made in training and preparation. We stand before the spirits not just as agents of a higher power, and not as mere supplicants, but as beings with authority, wh - can deal with the spirits directly.
2: Hierarchical Authority: The magician als - equips himself with alliances among the spirits, including and especially an alliance with one or more of the Gods. The work in this book is placed under the names of the Mother of All and the Keeper of Gates, as we call them. If you bring your own alliances, you should include them in the rites given here. By keeping our roads of offering and blessing open we are able t - act among the spirits with the protection and power of the god.
3: Reciprocity: Despite this emphasis on authority, the system is not based on 'commanding' the spirts, s - much as on negotiation, and on mutuality. When we work with a spirit we make offering t - it. This may be as simple as incense, or bread and oil on the fire, or hatever simple thing the spirit asks for the partnership. The choicet - accept the mutual pact is on both parties - the magician need acept n - terms he cannot meet. Once made, simple observance keeps the spirit near and ready t - aid the mage.
In this way we intend t - offer a system that is aligned with modern ethics and with Pagan spirituality. We remove the remnants of dualism, step back past the mythographic wreckage of the early modern period, and reject the enslavement models of some Grimoire systems. We replace them with a human-friendly cosmos, many Gods t - choose from, and an approach t - the spirits based on respect and prudent alliance.
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