Online Pagans Magazine - Issue 5 - October 2011

Online Pagans
M A G A Z I N E
October 2011 onlinepagans.com Issue #5
Honouring the Hidden
Photo by Ben Gruagach.
Contents
4 6 8 9 10 14 19 32 33 35 37 39 44 46 48 50 Editors Note The Right to Remain Silent An Inconvenience The Cave Hair Standing On End -- Prickle Feelings In Spirituality and Holistic Medicine Pagan Roots in the South The Xemxija Heritage Trail, Malta: A Pilgrims Way Future Fun Time Honoring the Dearly Departed The Myth of the Twin Kings: A Tale of Light and Darkness Treasured Place Is Wicca A Mystery Religion? Too Powerful To Speak To Book Reviews Pagan Bookshelf: Getting Closer to the Goddesses and Gods About Online Pagans Magazine
October 2011 Online Pagans Magazine 3
Editors Note
By Ben Gruagach
he wheel turns and the seasons change. Change is inevitable. The real question to ask is how do we deal with the changes? Do we resist, clinging to the past, or do we embrace the changes and bend to encompass the new in our lives? My sincere apologies to our readers for the delay in getting this issue of Online Pagans Magazine out. Our little publication is produced by a handful of contributors with one editor (me) who puts it all together and then makes it available online and in print formats. Since our last issue came out my family has gone through some major transitions -- my spouses career went through a change from one company to another, which resulted in us pulling up roots in Canada and moving our household to a new home in the United States. Getting settled in a different country, getting the kids into new schools, and all the other little chores that come with moving have taken up a lot of my focus. And now its time for a new edition of Online Pagans Magazine to greet the world! In this issue youll find a challenging selection of articles, poems, and artwork. May you find ideas to spark deep introspection and an enrichment of your spiritual life!
Autumn Leaves Photo by Ben Gruagach
4 Online Pagans Magazine October 2011
Did You Know Online Pagans Magazine is available in a number of formats?

Amazon Kindles .MOBI PDF (the best for the full graphic experience) EPUB (good for the Apple iPad, Sony Ebook Reader, and many more) as well as a full-color printed edition! To get your copies please visit our website
www.onlinepagans.com
The Right to Remain Silent

By Mystic Fool
ou have the right to remain silent is a phrase that we inevitably have come across during arrests in police movies and some of us might have even heard it from the horses mouth. I will not be writing here on the right to avoid self-incrimination but rather on Neo-Pagans or Wiccans who choose to remain confined in the closet the broom closet.
This is a very personal choice, which takes a lot of thought and consideration. Coming out and declaring your faith comes with baggage, as everything else in life. Neo-Pagans and Wiccans are increasing in numbers but in many countries these religions are still not mainstream faiths. What will my family, friends and loved ones think of me? What repercussions will I have at my place of work? Will I still be accepted? What if in the future I had to change
my mind? Why should I be repressive with myself and hide my true identity? These and similar questions pop up in our heads, some time or another, during different stages of the walk upon the path we have chosen. Some are happy and comfortable to stay safe within the closet whilst others have no apparent choice. For them faith is a personal matter and its in nobody elses interest to know what they believe. Others feel like they are living a lie. They feel confined within the closet and are anxious to share their belief or just free themselves from living a double life. Similar situations can be very frustrating because they confine the person to a very limited space in which he or she can practice his/her religion of choice. When I was a teenager and still living at the home of my parents, I had to find ways to disguise tools and other items that I had gathered. Books were even more difficult to hide especially when they come in large numbers and with flashing pentagrams on the cover. An easy remedy for hiding books was that of dressing them with jackets from other acceptable literature. Today the internet offers easy ways for one to discreetly carry out research and keep in touch.
as the one I live in, where for the majority of people pagan = atheist and witch = Satanist, its best to opt for the right to remain silent. This fact does not make me less or more Neo-Pagan than those who have the opportunity to shout their faith at the world. I am who I am and there are circumstances that I cannot change. Trying to fight the establishment will take away precious time and energy which I can use in a better way to grow spiritually. I respect all other faiths and am not into proselytizing. I have no intention of going around knocking on doors and telling people that I have found the only true path because I believe that everybody has his or her own calling. This does not mean that I will not speak out if my rights are trampled upon. I just try to make the best to avoid such circumstances by staying out of harms way.
My advice to those who are pondering coming out of the broom closet is to think carefully and keep in mind that every action brings about a reaction. Would your situation improve? What is really driving you to tell the world? Dig deep and try to find out if it is a statement of faith or just rebellion. Take your time Luckily enough my wife is and do not rush into quick on the same path so I left most of my problems behind decisions. Study your situation from all angles and try when I left my paternal home. I would never think of to perceive how you would feel if you were on the other coming out to my parents because they will never un- side. Meditate on the matter and ask the Gods for their derstand and the fact that their son, to whom they gave counsel. Whatever you feel is best for you an it harm a sold Catholic upbringing, has ended meddling with none, do what thou wilt. witchcraft, would be a pain too hard to handle. I have a close circle of friends with whom I can talk and in whom Shh Photo CC by Sarah G... - http://flic.kr/p/6XnkEW I confide but it stops there. Coming out of the broom Closet Photo CC by Bryan Gosline - http://flic.kr/p/2VHs8S closet would mean the end to my career. In a society such October 2011 Online Pagans Magazine 7
An Inconvenience
By Sunil Narayan
Buses buses buses what in the world is their special purpose!? Overly obese people with their tummies uncovered by tight, stained shirts Senior citizens treated with special care by the bus driver because theyre fragile Youngsters chat with eachother, tolerating a generation from an era of milkshake dates and obsessing over Elvis Presleys image Coffee is forbidden unless theres a lid The driver has no patience for animals not in cages Cars crash and people scream with veins bursting like grapes The view of a vibrant city disappears after five minutes to my disappointment I can take a picture of this bizarre life Portlanders call normal You might push it away since a child is being hit by his parent in the trash-littered alley I cant tell what goes on in everyones car but it must be somewhat pleasant Buses constantly make the annoying sound of change falling down pipes Pedestrians walk in front of unrestrained cars The tall, black-robed skeleton follows everyone of them in my preoccupied city Cars become tiny bugs in their eyes as they smoke, smoke, smoke till the hair smells worse than grandmothers breath Surprisingly, no one slammed against the pole out of frustration I wonder why I have to be careful yet everyone else is carefree No one harms them, no one seems to complain about mistakes made So, I laugh with sarcasm till the birds drop their wormdigested feces on my fresh copy of the Vanguard Now, I have to try to avoid the citys trash-scented vermin too!?
Photo CC by SoulRider.222 http://www.flickr.com/photos/31019817@N02/4779347250
The Cave
By Sunil Narayan
Loads of black coal sit next to the boarded entrance of a cave The result of months inside the wet hole with no time to leave You know they couldnt breathe, so had to rely on eachother Air flowed from one mouth to another
Digging the far end where water drips into large enclaves in the ground Such cold and refreshing water! Fish swim happily in pools unaware of the footsteps along the rocky path Echoes of whispers are heard by the workers near the front of the cave
A soft laugh in the midst of tired coughing A memory inside that laugh taken out of suppressed joy You can see the mans life before he went into the cave Children played with him, shared snacks and gave meaning to his life
There is a way out of this journey that may not be found It stretches for miles to the end of a hill overlooking the deep blue ocean Nothing but the milky waves rolling into eachother like cats when playing with yarn Death is dreaded by regular people but for the cave men it is treasured bliss Photo CC by DavidnSheila - http://flic.kr/p/yW93n
Hair Standing On End -- Prickle Feelings In Spirituality and Holistic Medicine

By Floco Tausin
Photo CC by MaryLane http://www.flickr.com/photos/marylane/520905761
any of us experience that prickle feeling with the body hair standing on end and the skin looking like goose bumps time and again. It is usually associated or identified with chills, shiver and certain emotional states. Less known, however, is that this prickle is informative and effective in the fields of health care and spirituality. This is suggested by both medical studies and the experience of spiritual masters of different cultures. The spiritual significance of prickling If the spiritual dimension of the prickle feeling is not immediately evident to us, it may be because our familiar sources of information dont make ties between the two. According to current physiology, goose bumps are a relic of a distant past: when the hominids of prehistoric times were still covered with dense hair, the rise of the hair protected from the cold and made women and men look bigger and more menacing which is thought to have helped averting combats in threatening situations. For relatively hairless and clean-shaven modern people, however, the prickle feeling has become useless. The Bible, on the other hand, links the phenomenon to fear and terror: Fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face; the hair of my flesh stood up (Job 4,14-15). Religious and spiritual traditions of non-Western cultures point to a different aspect: prickle feelings are as-
sociated with meditative and ecstatic states, often while experiencing a deep devotional love towards a deity. This is not so difficult for us to comprehend if we remember that we know this feeling from very beautiful moments, be it while listening to harmonious music, looking at touching natural phenomena, or feeling one with a person we love.
is often felt during intense orgasms involving the whole body (skin orgasm, full body orgasm).
Now we understand the deeper meaning the prickle has for many masters who transformed carnal love into spiritual love: love is not directed to a person, but to God; the sexual orgasm is replaced by the whole body orgasm of an overwhelming and ecstatic prickle. The Indian Yoga Speaking of love and sexuality, the prickle on the skin textbook Gherandasamhita, for example, classifies the may be understood as a result of deep and conscious re- prickle feeling as a phenomenon of bhakti, devotional laxation of body and mind. The Kamasutra, a 4th cen- love (7,14-15). And in the Hindu epics and legends, the tury Indian textbook of carnal love, teaches a particular hair of the bodies of heroes, yogis and gods raise when type of touch that will cause the prickling (Kamasutra they behold divine beings or hear timeless truths like 4. 10). Psychologist J. Panksepp observed neurochemical Arjuna, the hero of the Bhagavad Gita, whose hair similarities between the prickle feeling and the sexual or- stands on end when he recognizes the universal nature gasm pointing to the fact that the exhilarating prickle of his charioteer, god Krishna (11,14). And the Bhagavata Purana, focused on devotional love for the incarnations of Vishnu, particularly Krishna, clearly states: How can without bhakti ones hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and ones consciousness be purified? (Canto 11,14,23). In religious literature, the prickle feeling is also mentioned as an accompanying aspect of deep contemplation and meditation. In the Abhidhamma, the most recent part of the Buddhist Pali canon, the sensation of a prickle indicates a certain level of meditation: after the thoughts have ceased to flow, an overwhelming joy (priti) spreads throughout the whole body which may intensify to total ecstasy. The phenomenon is not unknown to some mystics of the Semitic religions: church father Augustine wrote in the 4th century about a holy shiver that suddenly has come over him and let him recognize the invisible nature of the creation of God. And the 11th century Islamic mystic al-Qusayri connects goose bumps to the state of deep humility (tawadu) and the disclosure of truth. In addition, the prickle feeling is a phenomenon often reported by members of societies that frequently use ritual techniques of ecstasy and trances to achieve altered states of consciousness. We have anthropological data suggesting a close connection between goose bumps and ecstatic states or trance from Bengal, Micronesia and South America, where the tingling is often associated with the presence of super-human powers and certain states of the soul.
Healing through prickling a holistic and energetic perspective If the prickle feeling goes together with devotional love, ecstasy and altered states of consciousness in general, we can understand it as a symptom of holistic development and healing. But how does this phenomenon bring about healing? To answer that question, I suggest to think of the prickling as a sensation that indicates subtle energy which flows out of the psychosomatic body. This view corresponds with the Ayurvedic teaching that understands the prickling as a sign of an increased vata dosha wind or ethereal state, and thus as subtle energy. Any prickling with hair standing on end would therefore point to excess energy flowing out of the body on a subtle (vata) level. As energy flows out, it dissolves subtle blockades and slags and brings about cooling just as sweating, urinating and defecating bring about cleaning and cooling on a more material level (pitta and kapha). Generally, Western academic medicine does not ascribe cleaning and cooling effects to the prickle phenomenon. Rather, it is known as a symptom of various, often infectious diseases, along with cold, faint, dizziness, numbness and other troubles. There are indications, however, that the prickling is, like fever, a defensive reaction of the body. Fact is that certain medicine can cause prickle feelings in patients. Interpreted from the perspective of energy, the active agent of the medicine causes the patients subtle energy to flow out of the psychosomatic body through the prickle feeling and, thus, to clear body and mind from the disease. Furthermore, there are statistical studies suggesting chills, usually accompanied by prickling, to have an unexplored health benefit. It was found that fever patients with blood poisoning who have chills show higher survival rates, compared with those patients who 12 Online Pagans Magazine October 2011
do not experience chills. The researchers suspect that, in general, patients with chills are able to respond more effectively to diseases. If we proceed thinking in line with the energetic-cathartic interpretation, we learn about the cleansing effect of the prickling also on a psychological level. Inner tensions are made conscious and get resolved through the experience of the prickle feeling. In fear situations, for example, it is the energy of fear that we release through our psychosomatic body. With increasing progress, fear symptoms like tremors and heart palpitation will cease to appear.
This allows us not only to stay calm and centered in such situations, but we can even learn to enjoy this energy fear is losing not its energy but its emotional power over us. Also, the prickling in the head, which sometimes is noticeable in states of intense anger, has the effect of a valve and allows us to immediately become calm and relaxed. In this way, we have not suppressed the aggression but rather let its energy flow out of our body without being rude or even destructive against ourselves or others we have overcome the anger. The same happens with strong affection in love or sexuality. A conversation with a sympathetic human being can cause a relaxing prickle feeling it enables us to enjoy that moment free from possible oppressive constraints and desires. Also, those who try to convert their sexual energy will increasingly experience hair standing on end, indicating the outflow of transformed sexual energy by way of an ecstatic full body orgasm, which relaxes and strengthens body and mind and lets us experience a beautiful and joyful environment. In all these cases, the prickle feeling helps us to become aware of emotional tension, to dissolve and release it as pure energy without becoming entrapped in emotional dependencies. Neuropsychological studies indirectly confirmed this when they found that goose bumps are associated with increased attention and positive assessments, as well as with reduced anxiety and aversion in the persons examined. Thus, in the sense of a holistic cleansing or development, the prickle feeling has a healing aspect which is inseparable from spirituality. Western medicine and physiology is gradually discovering what was known and exemplified by spiritual masters of different cultures and traditions: the relaxing and energy releasing prickling sensation on the skin, which can be intensified to ecstasy by an appropriate lifestyle, makes us confident and lets us affirm and enjoy our lives.
References Augustinus, Aurelius (n/a): Confessiones (transl. by Georg Rapp). Stuttgart 1838 Becker, Judith O. (2004): Deep Listeners: Music, Emotion and Trancing. Info University Press Figge, Horst H. (1973): Geisterkult, Besessenheit und Magie in der Umbanda-Religion Brasiliens. K. Alber Goodenough, Ward H. (2002): Under Heavens Brow: Pre-Christian Religious Tradition in Chuuk. Philadelphia Grewe, Oliver et al. (2005): How Does Music Arouse Chills? Investigating Strong Emotions, Combining Psychological, Physiological, and Psychoacoustical Methods, in: Neurosciences and Music III: From Perception to Performance. Annals of the New York Academy of Sciences 1060: 446-449 Guenther, Herbert V. (1974): Philosophy and Psychology in the Abhidharma. Delhi Hartmann, Richard (1914): Das Sufitum nach Al-Kuschairi. J. J. Augustin McDaniel, June (1989): The Madness of the Saints. Ecstatic Religion in Bengal. Chicago Panksepp, J. (1995): The emotional sources of chills induced by music, in: Music Perception 13, 2: 171-207 Spitzer, Manfred (2002): Musik im Kopf. Stuttgart Tausin, Floco (2010): Mouches Volantes. Die Leuchtstruktur des Bewusstseins. Leuchtstruktur Verlag: Bern Van Dissel, Jaap T. Et al. (2005): Chills in early sepsis: good for you? In: Journal of Internal Medicine 257: 469472 Gieler, Uwe (2002). Warum bekommt man in besonders bewegenden Momenten eine Gnsehaut? http://www. spektrumdirekt.de/artikel/591742 (24.2.11)
Photo CC by Randy Wick - http://flic.kr/p/5CMP37
Pagan Roots in the South

By Ben Gruagach Note: This article was previously published in Circle Magazine, Its interesting to note that this passage from Apuleius issue 97, Summer 2007. work also confirms that at least some ancient Pagan religions accepted the idea that perhaps different deiListen to the words of the Great Mother, who was of ties were in fact manifestations or different names for old also called Artemis, Astarte, Dione, Melusine, a greater Divine One. Today we often refer to the idea Aphrodite, Cerridwen, Dana, Arianrhod, Bride, and that all gods are One God, all goddesses are One Goddess as soft polytheism, in contrast to hard polytheism, by many other names which affirms all deities are unique and independent. Apuleius book proves that soft polytheism is not a new his opening passage from the Charge of the Godidea that has been thrust upon Paganism in recent times dess used by Wiccans around the world is familiar as some have claimed. to many, but how many realize that this introductory statement was inspired by the ancient cult of the Egyptian goddess Isis? A remarkably similar statement is Southern influences on the Pagan religions of the Britfound in The Golden Ass, or The Metamorphoses by ish Isles extend to more than just Wicca. During the Rothe classical writer Lucius Apuleius, who lived between man era the cult of Isis, which had grown tremendously 123 and 170 CE. Scholars believe that Apuleius was an and spread outside of Egypt, made its way to the British initiate of the Isis cult and used his novel to document Isles and found receptive worshippers. In R. E. Witts at least some of the teachings of his beloved goddess. book Isis in the Ancient World they discuss archeoHeres the relevant passage from book eleven, chapter logical evidence that has proven there was a temple to forty-seven of the 1566 English translation of the book Isis in London. In Roman Britain by T. W. Potter and Catherine Jones, a photo on page 197 shows a stone altar by W. Adlington: found in London. The altar bears an inscription stating it is dedicated to Isis. Isis name and worship was clearly my name, my divinity is adored throughout all the known by at least some people in the British Isles during world in divers manners, in variable customes and in the Pagan era! many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleu- Popular occult philosophy has a huge emphasis on Egypsians, Ceres: some Juno, other Bellona, other Hecate: tian material. Hermeticism, the philosophical base beand principally the thiopians which dwell in the Ori- hind the vast majority of European and British Isles cerent, and the gyptians which are excellent in all kind of emonial magick, is attributed to the mythical founder ancient doctrine, and by their proper ceremonies accus- Hermes Trismegistus. According to John Michael Greer in The New Encyclopedia of the Occult, Hermes Tristome to worship mee, doe call mee Queene Isis. megistus (which means Hermes the Thrice-Great) actually originated as the Egyptian god Thoth, and then Adlingtons translation was reprinted in new annotated evolved to include the Greek Hermes during the Helleand updated editions in 1915 and 1924, and Robert nization of the ancient world. As time went on the mythGraves produced a new English translation from the Latical Hermes Trismegistus was depicted more and more in original in 1950. The books popularity has certainly as an actual human rather than a deity. It was also popuwithstood the test of time as it is still being read almost lar for new occult ideas to be attributed to Hermes Tristwo thousand years after its author lived. megistus, the same way that some of the old grimoires (such as the Key of Solomon) have authors listed who 14 Online Pagans Magazine October 2011
could not possibly have written them. Associating occult tian myth. In many cases these are mingled with Greek, teachings to a famous occult personality or deity lends Roman, or Middle Eastern references as well. The anthem a respectable reputation to some minds. cient practice of magick was certainly eclectic! Hermeticism has been foundational for most occultism in the English-speaking world for centuries. Most modern occultists are at least aware of Hermeticisms central axiom, As above, so below. More recent groups such as the Hermetic Brotherhood of Luxor, founded around 1884 by Max Theon, and the much more successful Hermetic Order of the Golden Dawn, founded in 1888 by William Wynn Westcott and Samuel Liddell Macgregor Mathers, drew heavily on Hermeticism as well as Egyptian mythology and motifs. Around the turn of the century Samuel Liddell Macgregor Mathers and his wife Moina wrote and performed what they called the Rites of Isis for the public in Paris. The Mathers performances were a hit, suggesting that Egyptian ideas had an enduring appeal in the occult community in particular in western Europe. Occultism in the English-speaking world owes a lot to Egypt and other southern sources such as Africa and in more recent times to Australia. Egyptian culture was one of the first to emphasize the use of oaths and swearing promises by the gods. Oaths were so important in ancient Egypt that their legal system was based on it. Oaths that were broken were treated very seriously and had clear legal consequences. In modern Pagan practice this appears in the formal initiation ceremonies that some groups perform where candidates are required to make oaths of loyalty to the specific religion, to the gods and goddesses, and to the other members of the group. Oath breaking is not taken lightly. Egyptians were also credited with great magickal skill. During the Hellenization of the ancient world Egyptian philosophy and magickal practice was exported to the rest of Europe just as much as Greek and Roman ideas were imported into Egypt. The Greek Magical Papyri in Translation edited by Hans Dieter Betz is an amazing collection documenting how magickal ideas mingled and were put to use in the pre-Christian as well as Christian eras. Quite a few of the spells listed include obvious Egyptian references such as Egyptian deity names, Egyptian spell materials such as papyrus or parts of animals that are specific to Egypt, and clear references to EgypEgyptian myth and religion also contributed an enduring image: the Divine triad of mother, father, and child. Other Pagan cultures recognized familial connections between the gods and goddesses, but few seemed to feel it was important enough to emphasize the mother-fatherchild unit. As Christianity grew the mother-father-child image was absorbed and promoted for Christian purposes. However, the earliest predominant mother and child figure was clearly that of Isis and Horus, with the father Osiris also an important part of the imagery. The Christians knew a powerful image when they saw it and adopted it into their own mythology. Another magickal practice that the Egyptians popularized was the art of dream interpretation. Dreams were routinely interpreted for hints into the future or insight into the present or past. Specific types of priests and priestesses would interpret dreams for those who sought guidance. There is even evidence that the Egyptians created and used dream dictionaries which would have helped standardize dream interpretations. Writing itself was an important part of Egyptian culture. Scribes held an honoured place in Egyptian society and were employed by people from all walks of life for creating and reading everything from personal correspondence, to recording royal genealogies and religious scriptures. Scribes were a necessary part of the funerary process for the wealthy as it was the scribes who were responsible for ensuring the correct magickal instructions were inscribed in the tombs so that the deceased would be able to attain a suitable afterlife. A logical progression from the importance placed on writing is the idea that words themselves contain magickal power. The funeral rituals described in the Egyptian Book of the Dead involve specific prayers and incantations that must be recited for the deceased to earn the best form of afterlife. Spells in The Greek Magical Papyri in Translation also frequently include sequences of untranslatable magickal words believed to produce particular magickal effects. Some of these are undoubtedly October 2011 Online Pagans Magazine 15
prayers or Divine titles in forgotten languages but they have been preserved in an attempt to exploit their inherent power. Ritual gestures too have survived or been adopted into European and British occultism from Egyptian sources. The Hermetic Order of the Golden Dawn and its offshoots, including Aleister Crowleys Thelema, employ sequences of clearly Egyptian-inspired ritual motions such as crossing the forearms on the chest (the Osiris position), or holding a finger to the mouth (known as the sign of silence, or the sign of Harpocrates.) Some of these ritual gestures have been adopted in other modern Pagan groups as well, appearing for instance in some Wiccan rituals. Egypt is not the only southern influence on modern Paganism. While it does have a very clear historical impact, modern Pagans have also drawn inspiration from other African cultures, and in more recent times from Australia. Sociological, historical, anthropological and folklore research conducted by Europeans exploring Africas complex cultures have inspired modern Pagan groups to explore ecstatic and what some consider shamanic practices. Previously English occult and Pagan practices focused more on philosophy, ritual or even abstract worship of the Divine, and a rather intellectual approach to magick. European studies of magick and witchcraft among non-Christian cultures in Africa demonstrated that many of the practices are widespread if not universal. The foundational mythological and religious structures might vary quite a lot but many of the actual practices, such as using images to perform sympathetic magick, healing through the use of herbs and the power of suggestion as well as the direction of life energy, are not exclusive to just one culture or even continent. Some practices such as trance obtained through energetic dancing, the use of mind-altering substances, and even divine possession had been part of occult work in Europe in the past but largely lost through the Christian era. Seeing how well it worked within African cultures inspired many modern European Pagans to explore those practices anew. Sometimes it takes a neighbor to remind us that things can be done different ways! 16 Online Pagans Magazine October 2011
British and European Paganism has always held at its core a connection to the spirits of place, the genius loci who often grew to become major gods and goddesses. Its interesting to note though that as occultism developed over the centuries the philosophy of place became formalized into a concrete set of associations which might make sense for some places but not others depending on geography. For instance, associating the direction of East with Air and West with Water does not necessarily make sense in places where the largest body of water is actually to the South as in many coastal regions along the Mediterranean. However, the idea of tradition was allowed to take precedence and associations became dogma. As Europeans and others immigrated to Australia they took their magickal systems with them. In recent times modern Pagans have come to re-examine the idea of spirits of place and as a result Australian Pagans of European
and British descent have pointed out the problems in using a dogmatic and arbitrary system of correspondences. The argument has been made that when tradition alienates you from the spirits of place we have lost a major part of our spiritual basis. The lesson that Australian Pagans have taught us is that sometimes tradition becomes dogma and can be a hindrance to effective spiritual and magickal practice. Many modern Pagans do stick with traditional systems but there are some interesting and effective variations that have come together in the past hundred years that focus more on attuning with the spirits of place rather than sticking with imported dogma or tradition. Another valuable lesson that Australias aboriginal culture has taught modern English-speaking Pagans is the idea that spirit, body, and place are not necessarily as separate as we might think. We European-descended Pagans often talk about the ground we walk on as being the body of the Goddess, but the Australian aborigines actually live it as an inherent part of their traditional culture. Its sad to see the aboriginal culture losing these connections because of the introduction of the consumer-based culture. All is not lost though there is a close enough connection to the traditional aborigine culture in a historical sense that the damage can be healed. In a strange way, the aboriginal emphasis on humans being very much a part of the body of the Divine rather than separate from it is being preserved by the modern European-descended Pagans whose own ancestors introduced the destructive elements into Australian aboriginal culture in the first place. Perhaps we can atone for the damage done by our ancestors. Human history, especially the history of magick and religion, is a vast cloth woven from strands of many colours originating in many different places and cultures around the world. Modern Paganism in English-speaking communities is a product of ideas, practices, and philosophies from a wide variety of sources. We modern Pagans owe a lot to the cultures of the South, the cultures of Africa and Egypt in particular, as well as places such as Australia. As our community grows even more we will undoubtedly find that many more Southern influences will make their way into our spiritual culture.
References Apuleius, Lucius (translated to English by W. Adlington and first published in 1566. Formatted in a public domain web edition by Martin Guy in 1996.) The Golden Asse. http://books.eserver.org/fiction/apuleius/ Apuleius, Lucius (translated to English by Robert Graves.) The Golden Ass. New York: Farrar, Straus & Giroux, 1979. A modern translation of the Latin classic depiction of the popular cult of Isis presented in fictional form, written in the second century CE. Betz, Hans Dieter (editor.) The Greek Magical Papyri In Translation. Chicago: The University of Chicago Press, 1986. An amazing collection of English translations of ancient spells, prayers, and invocations of Egyptian, Greek, Roman, and even Jewish and Christian origin that date back into the BCE times. Greer, John Michael. The New Encyclopedia of the Occult. St. Paul MN: Llewellyn Publications, 2003. Oakes, Lorna & Gahlin, Lucia. Ancient Egypt. New York: Barnes & Noble Books, 2003. A lushly illustrated exploration of ancient Egyptian history. Potter, T. W. & Johns, Catherine. Roman Britain. New York: Barnes & Noble Books, paperback edition 2002. Regardie, Israel. The Golden Dawn. St. Paul MN: Llewellyn, 1995. Detailed explanations of the teachings of the Hermetic Order of the Golden Dawn. Witt, R. E. Isis in the Ancient World. Baltimore: The Johns Hopkins University Press, 1971.
Australian Aborigine sculpture - Photo CC by Looking Glass http://flic.kr/p/8DqFqm
Ancient cart ruts - Xemxija Heritage Trail, Malta
The Xemxija Heritage Trail, Malta: A Pilgrims Way

text and photos by Mystic Fool
he Maltese Archipelago is dotted with archaeological remains, the most famous of which are the Megalithic Temples, both above and underground (hypogeum). Most of these sites are cordoned off and have become a magnet for tourists. Unfortunately for those who seek out these places for their energies, such a task becomes a nightmare, because you will have to share the same spot rubbing shoulders with thousands of tourists who are rushed through these sites daily. Finding a quiet spot to meditate in such an ambiance is, to say the least, a nightmare. Luckily enough, the islands still offer archaeological parks or walks which are not so popular with tourists and locals alike. The Heritage Trail, situated at Xemxija (which translates as sunny), a hill overlooking the picturesque village of St Pauls Bay, is one of them and in this article I will be sharing the experience with you. If you are looking for a spiritual experience or just rambling through an archaeological park with spectacular views surrounded by nature, this is the place for you. I will attempt to describe some of the most important features of the walk but there is much more to be discovered. Punic-Roman Road
The Xemxija Heritage Trail offers you the opportunity to literally walk on history. The path, that connects the archaeological remains, is a Punic-Roman Road dating After that episode only brave pilgrims ventured their back over two thousand years. This engineering feat is way through the peril to visit the Sanctuary of Our Lady preserved in a good condition for a considerable length and is unique on the islands. Walking along one can October 2011 Online Pagans Magazine 19
still notice the stone curbing whose function is to hold up the road surface. Channels can also be observed, cut at the most opportune point, to direct water from one side of the road to the other. This system ensured a very efficient way for water collection. The road starts as a stone and soil mixture surface and proceeds to certain sections which are hewn out of the rock. A good example of engineering can be observed a few meters uphill where the road turns left 90 degrees. A wide curve was cut out so that a gentle gradient was established before reaching the relatively flat plateau. The grooving in the road, in this particular area, provided the animaldriven carts with a good grip. After walking uphill you will find yourself on a ridge commanding a spectacular view of St Pauls Bay, with the azure sea stretching as far as your eyes can see beneath you. The road then proceeds in a straight path till it forks out with the left hand path leading towards the village of Melliea whilst the right hand path runs towards Mistra. The road connected various settlements and served for the transportation of salt from the nearby village of Melliea, farm produce, olive oil and honey, to the port of St Pauls Bay where it was exported. Prior to the construction of the Punic-Roman road a footpath must have existed as Troglodyte (cave dwelling) communities are known to have inhabited the area since 5200 BCE. The road retained its importance until the Northern part of the islands where rendered inhabitable after a razzia in 1429, where pirates carried away the inhabitants in slavery.
in Melliea. Crosses hewn in the rock by these pilgrims can still be spotted along the way. As you stand at the bottom of the hill, the climb up looks difficult and tedious, reflecting our spiritual journey at its beginning. The first few meters are made out of loose stones and soil which are uncomfortable to walk upon. The Pilgrim has to be attentive where to step as it is easy to loose footing and come crashing down. So it is with our spiritual life. We must be attentive where to tread because it is very easy to get lost in a multitude of theories and miss the forest for all the trees. If this happens do not be disheartened; stand up, brush the dust from your clothes and continue. Sometimes lessons have to be learned the hard way. Never lose your goal of reaching the top. As you proceed the road will become safer as it is hewn out of solid rock. This is also the way with our belief. The more intimate we become with the Divine and nature the stronger the foundation of our belief will become. From a beginning of loose stones and soil we are now standing on a path hewn in rock. Take your time at each site to feel the vibe of the place. Meditate and think about what meaning these remains must have had for the people living in that era and what do they mean to you today. Think about different ways these remains can help you to grow closer to the Divine. Let the stones and the trees speak to you because they emit wisdom that has been handed over and withstood the test of time. Let the stones narrate to you of the different people that walked this path.... from the Troglodytes to modern man. How did these people worship? What did they believe in? What do you believe in? Take stock of the nature changing around you: the grass, the flowers, the 20 Online Pagans Magazine October 2011 shrubs, the trees. All seasons have their particular way in which they dress Xemxija Hill. Be it Spring, Summer, Autumn or Winter, the scenery around you will be breathtaking.
Photo: Along the Roman road.
Menir A few meters up the Punic-Roman Road lies a menir, a large vertical stone, known also as a megalith or a monolith. This single standing stone, which is unhewn, stands high and cannot be missed. Archaeologists associate the menir with the Neolithic Period, basing this on pottery shreds collected from different sites. The reason behind these standing stones is lost in time, but more often then not, they are found close to Neolithic and Bronze Age tombs and prehistoric places of worship. Some interpret these standing stones as phallic symbols and this can make sense since they are in close proximity to burial caves or temples, which were often built in the form of a fertility Goddess. Through other archaeological evidence we know that these people buried their dead and believed in an afterlife. There are at least two other menirs along the way, one on the ridge, prior to a path leading to the Punic tombs and another right before the entrance of the temple.
Cave of the Galley A few paces to the right of the Menir you will find yourself standing on a small terraced area with a small cave. This cave, which is not particularly large in size, was first utilised as a Neolithic burial place and later transformed into a troglodyte habitation. Sometime during the 18th Century an entrance of stone blocks was built to serve as an entrance to this cave. The limestone blocks utilised for the construction made part of another building, possibly from the Punic or Roman era. The cave takes its name from a war galley that is etched on one of the stones on the left-hand jamb of the doorway. It is of interest to note that in this etching the galley is depicted with square sail, utilised by Byzantine vessels from the 6th to 9th century. This may give an approximate and very tentative dating for the etching, since Latin sails replaced the square rigging on Mediterranean war galleys during the 10th century. 22 Online Pagans Magazine October 2011
Migba (Ancient Bee Hive) and meditation area Along the road, above the terrace of the Cave of the Galley, you will come across another terrace containing a unique apiary structure. Since ancient times Malta has been associated with production of honey and some historians sustain that Melita (Latin for Malta) derives from the word Mel, which in Latin means honey. The size and workmanship of the stones give us a hint that this structure dates back to the Punic-Roman times. Seeing the beehives from the inside is an experience in itself. After crouching through the right-hand door, you will find yourself in a corridor, which is part cave and part built. The large traverse blocks of stone that hold up the inverted v-type roof are a rustic beauty to behold. Thick stone platforms, on the wall, create niches where pottery amphorae (qolla), cut at the end, used to be placed for the bees to build their hive. The bee keeper blocked the hives with pieces of wood, which the bees sealed with wax from the inside. When it was time to harvest the honey, the keeper removed the wood and cut off a layer of honey, leaving enough honey for
the bees to survive. If the sun is shining on the day you visit the hives, the effect of the light inside the Miba is spectacular. Once outside, enjoy the beautiful scenery and the ambiance of this place. You can make use of the stone benches to relax. One of the benches is situated under a large carob tree whose branches fall around you like an umbrella. This tree is an evergreen and has provided shade to a multitude of pilgrims, hikers and ramblers. In olden times it must have offered the same service to the farmers, bee keepers, weary travelers, herdsmen and the people who made a home out of the caves surrounding the beehives. On the same terrace, to the right of the tree a path will lead you up to a collapsed cave. This troglodyte habitation was restored to reflect how it would have looked in the 17and 18th century with a rubble wall dividing the space between human and animal habitation. The present division was meticulously built upon the original base, discovered during the clearing works.
Ancient Carob Tree After leaving the beehive terrace to proceed on the Punic-Roman road, you will come face to face with a millennial carob tree (arruba). This tree, with a circumference of seven meters, has survived all sorts of ordeals, including being repeatedly struck by lightning. It has survived ages and generations. New branches, bearing pods, can be seen forthcoming out of its old bark, as the tree continuously regenerates itself. Carob trees, especially in the past, provided food for both humans and animals. Its pods was dried and crushed to produce flour and other edible products, or boiled to produce a sweet tasting syrup which has medicinal properties. This product, known by the locals as ulepp tal-arrub (carob syrup) and is still very much in use to cure coughs and sore throat. The leaner fruits where fed to the animals.
Rural Apiary Behind the carob tree there is another apiary, which is more rural in type than the one visited before. This can be reached through a small passage that is adjacent to the carob tree. What we see here is a cave that was transformed into a bee-keeping habitat. The outer wall is constructed out of rough stones. Once inside admire the building skills of our forefathers, especially in the technique used to construct the arch. This cave, prior to being utilised for bee-keeping, was employed for burial and later as a troglodyte habitation. On close study, loculis and arcosolium type of graves are still visible within the structure.
Left: Apiaries Below: View from inside an apiary
Roman Quarries and The Cave of Inscription In line with the Carob Tree, accessible through the higher terrace, one comes to a large quarry dating back to the Roman era. If you look carefully to the far end of the opening you will notice a v shaped cleft, which is hidden most of the time by the branches of a tree. This cleft leads to a large square chamber. According to Eugene Paul Theuma, in his book St Pauls Bay A Guide, the end wall of the chamber was covered by an inscription with markedly Phoenician characters. Theuma is of the opinion that this room was either a temple crypt or a Tophet (an underground chamber where the Phoenicians placed the remains of sacrificial offerings; including those of human sacrifices). Only traces of the inscriptions are visible today.
Cave of Burials On leaving this site to reach the Punic Roman Road, you will pass in front of the Cave of Burials, which stands to your left. Originally this cave was hidden from view by a rocky screen and could be reached from above by steps, hewn in the rock, which are still visible. This place was used for burial during prehistoric times and during the Bronze Age period. The cave was enlarged to house loculis and archosolium during the late Roman period. Its last use was as a Troglodyte habitation till circa 1492. The hewing of the rock on the inside, to provide more space for the family who inhabited the cave, must have caused the outer rock surface to collapse.
Above: Cave entrances. 26 Online Pagans Magazine October 2011
Cross Graffiti Proceeding on the Punic Roman road, after leaving the Cave of Burials, you will notice a number of crosses etched on the wall. These crosses where made by pilgrims on their way to the Marian Sanctuary in Melliea (Il-Madonna tal-Melliea). This sanctuary is actually a rock hewn cave in which there is a Byzantine icon of our Lady painted on the rocky surface. Grove The plateau stretching before you is known as Bajda Ridge (the White Ridge), its name deriving from the white ragged rocky surface that gleams in the sun. The ridge is divided by the Punic Roman Road that leads down in a straight line until it forks out in different directions. Proceeding down the road, on your left hand side, a side path will lead you to an olive grove. These trees were planted in the 1950s as part of an afforestation project by the Agriculture Department. In the area there are other types of trees, like the Aleppo Pine (known locally as nuber or Prinjol), but the presence of olive trees is predominant. Unfortunately, together with the birds, this grove has attracted a number of hunters and trappers that use this site for their sport. When I walk through this grove I cannot help but feel connected to the Roman Goddess Diana, who was originally worshipped in the woods as Goddess of sacred groves and prophecy. Diana was also identified as a fertility Goddess and as the Goddess of wild beasts and the chase, thus she is portrayed as a hunter, carrying bows and arrows. She is also associated with healing, childbirth and the moon. She is one aspect of the Trivia (triple faced Goddess), the other two Goddesses being Luna and Hecate. Photo: View from inside a cave.
Neolithic Temple
shape of the temple and the rock hewn tombs on Xemxija Hill. Some archaeologists consider this type of From the Grove you can proceed to the ruins of the construction to be an evolutionary development of the Goddess Temple dating back to circa 2800 BCE. A tombs which where used as places of worship prior to monolith to the southeast of the site indicates where the the evolving of the corbelling technique. main temple doorway used to stand. A flat plateau once a cobbled yard precedes the remains of the lobed apses with the central apse standing at the northwest. From the surviving section it can be deduced that the walls were between 2 to 2.50 meters thick and the temple structure consisted of five or seven apses. The temple, like many of the other thirty sites to be found on the Maltese islands, is situated on a steep ridge commanding a spectacular panorama of the sea, Pwales Valley and Wardija. This site, which in shape is similar to the rock hewn burial chambers, was built in a three lobed shape, considered to represent a Goddess of Fertility, whose statue was found at many of the temples. Another interesting feature is the similarity between the Below: Temple ruins.
Woodland Leaving the temple and proceeding along the path you will find yourself in a woodland that stretches out for kilometres. This is the result of an afforestation project carried out by the Agriculture Ministry in 1957. Within the woodland are different species of trees, the most notable being the Wattle Tree (Acacia), the Aleppo Pine (nuber/ Prinjol), Olive trees (ta-ebbu), and the Cypress tree (ta-ipress). Most of these species are evergreen and can survive droughts. I cannot help myself but think of the God Pan as I walk along the paths in the Woodland.
Another view of the temple ruins.
structions where used by farmers as storage areas or even dwellings. Adjacent to the hut are two caves, diProceeding once again towards the Roman Road on vided into an inner and outer area; the inner area rethe right hand side of the track are the remains of a served for human habitation and the outer area for the Bronze Age Settlement which was later turned into a rearing of animals. A closer look at the inner area will villa in Roman times. Nothing remains of this site but reveal rock platforms which where probably used as traces of the structure that can be followed on the rock beds. Prior to becoming a Troglodyte habitation this surface. An aerial photo taken in 1957 shows the traces cave was used for Neolithic burials. more clearly but since the picture was taken most of the stones have been shifted or reused for other purIn the same area are the remains of a Bronze Age Setposes. tlement and a Neolithic burial ground; whilst proceeding down the Roman road one comes to the ruins of a Roman bath complex and cart ruts. Other remains that Gar Birba Troglodyte Habitation and other sites can be visited are the remains of another burial ground Coming up from the villa site, prior to reaching Gar and village which have been transformed through Birba, you will pass by a traditional country hut, the ages. These include a defensive wall, remains of known locally as a orbo. The hut was recently re- a round tower, Punic structures, the cave of the pool, built on the foundations of a former one. These con- remains of a square tower and Troglodyte habitations.
Remains of a Bronze Age Site / Roman Villa
The Pilgrims Way
place. At the foot of the hill leave behind your prejudices. You might feel weary until you reach the top but The Xemxija Heritage Trail is not just an archaeologi- the journey is worth making and will enrich your spirical and natural park but also a journey that can enhance tual life. your spiritual life. For a few moments you can become the Pilgrim with each place acquiring a new dimension. If you are visiting Malta, I humbly welcome you to join us on this walk along the Pilgrims Way. Thousands have travelled this road before you and For more information on guided walks kindly visit many more will come up the steep and rugged hill. Pa- http://www.divinepresence.webs.com or send an e-mail gans and Christians alike have set foot on this path to to thevioletflame333@gmail.com. find enlightenment. The path that leads to Her home, Her sanctuary! If you visit this place open your mind and let this sacred place speak to you because it has much to narrate to those who come here with a clean heart and have their eyes open to see and their ears open to listen. Spend time in meditation and feel the vibrations of this sacred
Above: View of St. Pauls Bay from Xemxija Hill. October 2011 Online Pagans Magazine 31
Future Fun Time

By Sunil Narayan As if the streets no longer existthe blue sky is gone too! All one can see is the never-ending black vortex with bright stars disappear one by one Sunlight no longer exists so the trees have fallen into the abyss Down, down they go without a word uttered by onlookers He could not bear to listen to their pleas of mercy each face painted with horror! When the apple trees nearly touched the sky God smiled When they drooped over the ocean till nearly touching the cold surface God became sad One world of His bent to the will of His deranged children His paradise is not a toy to be twisted and pulled for anyones delight
People with no homes lay under the ground as skeletons Their flesh eaten by dogs before the priest read from the Bible Relatives did not cry or speak for they were silent as terrified children Faces smeared with the ashes of massacred ancestors
Yet, no one acknowledged His screams for attention If His fingers fell towards the Earths forest, breaking countless of trees We would assume nothing but an odd event had come to pass The concerns of a previous world did not match our own
Gas chambers were used to dispose of every soul of our world Civilizations banished due to shameless deeds No creed could withstand the relentless greed swallowed by all God came to reclaim His suicidal children and to banish everyone else to hell
We were in denial...our faces were covered in deep cuts Bleeding a river of regret that darkened minute by minute Water like oil can annihilate life with one spark The children stood before the stream with lit candles
A river of sadness flowed from his eyes into the streets of every city He watched the buildings turn into mush and the creatures that speak drown without squeaking
To be sorry for disobeying ones parents To be sorry for not saying Yes to cruelty No more liberty, only fear is what we know No more food or water, its time for us to go
Honoring the Dearly Departed
by Ben Gruagach
Photo: El Tiradito Shrine, Tucson AZ USA. Photo by B. Gruagach
n a quiet working-class neighborhood in Tucson, Arizona, there is a bit of crumbling wall where candles flicker away quietly night and day. Its not just candles youll see here, but flowers, coins, photos of loved ones both living and dead, bits of cloth and other mementos. This is the El Tiradito Shrine, the Shrine of the Castaway. Legend says that in the 1800s, a young married woman who lived near here left her husband so she could be with the man she truly loved. Furious, the husband confronted the illicit lover and shot him dead. The local church would not bury the womans lover because he had died an unrepentant sinner. His body was buried next to the wall that is now his shrine. The wall has been rebuilt since then to shelter the shrine but part of the original wall is apparently still there.
tragic circumstances. Its common in the Phoenix area to see small roadside crosses covered in flowers, erected by the family and friends of an accident victim who died on that spot. These little altars, or ofrendra, are also commonly set up as part of the Day of the Dead celebrations, Distraught, the woman cried for her dead lover at his un- although for the Day of the Dead they are honouring all consecrated grave. No one knows what happened to the those who have passed, not just those who died premawoman or her husband, but the grave of the Castaway turely. is remembered. People come from all over to visit it, to light candles and leave mementos, making wishes at this Sometimes a more permanent shrine is erected, with spot because they say it is a magickal place. Wishes are concrete or more often cemented stone walls and a said to come true if you wish them here. If your candle curved roof to protect the altar itself. Candles in jars are burns through the whole night then the spirit of the commonly left as well as all sorts of offerings. The more Castaway has granted your wish. permanent shrines tend to also be places where wishes are made. All over the American southwest and down into Mexico, youll find shrines in memory of people who died in
Roadside shrine, Miami AZ USA. Photo by B. Gruagach
The tradition of making wishes and leaving offerings at a grave was also popular in New Orleans, particularly at the mausoleum of the famous Voudou Queen Marie Laveau. At this site, located in St. Louis Cemetery #1, you would knock three times on the mausoleum and then say or whisper your wish. Leaving an offering of some sort would help seal the deal.
This Samhain, take some time to remember your own dearly departed, whether they are friends or family or just people you admire. If you can, visit their gravesites. If you cant visit their gravesite, put something in a place of honour in your home, and leave them a little offering such as a bit of food (sweets are often particularly appropriate) or some drink. And while youre honouring your beloved dead, whisper a wish. Who knows it might just come true!
The Myth of the Twin Kings: A Tale of Light and Darkness

by Mystic Fool Hear ye all the tale of old, as we sit in a circle round; This is a myth of the Ancient Celts, when magick was abound. Twins are they, with crowns adorned, they rule with pomp and might; Yet comes a time, twice in a year, when they stand face to face to fight! As the land stands still, expectant every creature holds its breath; Awaiting for the final outcome, surely the looser will face Death! Who are these mighty brothers? surely I hear you ask The Oak King and the Holly King Lord of Dawn and Lord of Dusk They are fighting over a Kingdom, for the hand of a Maiden Fair; No woman surpasses her beauty, not even the legendary Guinevere. The Oak stand tall in forest green, a tree robust and firm; But when time comes to shed its leaves, the Holly has its term. As the Wheel of Time spins round, on the day the Sun stands still; These Brothers, since the dawn of time, faced each other on a sacred hill. This happens in Midsummer, when the light is at its height; And once again in Winters midst, when the ruler is the night. In Yule, when cold abounds, and winds howl like wolves of wild; The Oak King has the upper hand, and thus beginneth the Rule of Light! In Litha, when the air is warm, and the stars in the sky spark; The Holly King regains his crown, and thus beginneth the Rule of Dark! So both twins share the Kingdom, half a cycle in each Year; The Holly rules the Waning part, and the Oak the Waxing sphere. As for the Immortal Lady, Queen of Nature, ever fair; She lives through all this Mystery, as both brothers have their share. Shes immortal, everlasting, a Tabernacle of Life; Shes a Virgin and a Mother and a Crone when time is rife!
Shes a Consort to the Holly King, and a Queen to the Oak as well; Ruler of Light and Darkness, as the mighty brothers dwell! Like every ancient story, every myth that ever was told; Behind the rhyme theres reason, as the tale starts to unfold. The battle of the brothers, stands for the turmoil in our life; Some days we have it easy, whilst in others we must strife. Light means nothing without darkness, one life ends, another starts; Nature strikes a perfect balance, divides the year in equal parts. As today we raise our chalice, to bid the Oak King his farewell! May the Sun be ever with us, when in colder days we dwell. Lets rejoice also for the Holly King, as he is reborn anew! May his rule be light a burden, as the shorter days ensue! Thus comes to a conclusion, our tale has reached its close. We have learned that there is harmony, in the things that seem oppose! 36 Online Pagans Magazine October 2011
Illustration CC Wikipedia http://upload.wikimedia.org/wikipedia/commons/2/29/Rescue-guinevere.jpg
Treasured Place
by Sunil Narayan Tomorrow is a new day something to breathe and exhale Cold air stings my nostrils like a group of bees swarming around a shaking rose Polished Mercedes Benzes fill the streets and honk till they disappear miles from my bare feet I ache with each step for my soles have been stitched on a weekly basis Each string is cut by the jagged rocks thrown onto the pavement As others walk by with their eyes focused on the dance of seagulls I wince when blood oozes onto the sidewalk A cat walks over to lick the puddle, assuming it is cranberry juice Rich people collect their checks to deposit in overflowing accounts Smiling while the poor ones are pulling their hair out when the teller delivers stroke-inducing news Death killed our nations holidays to give poor people a scare Yet with money God has a great sense of humor, though dont we all? Kids play their handheld videogame toys for hours on park benches God! Must they be so detached from reality!? I kindly extend my hand to them with the wish God will show me mercy Instead, they push me to the ground and kick my face for disturbing them Big globs of blood from the milky sky hit the street As the innocent run in fear the nave laugh for omens do not exist October 2011 Online Pagans Magazine 37
Photo CC Wikipedia http://commons.wikipedia.org/wiki/File:Homeless_-_American_Flag.jpg
When the world has lost its remaining drop of virtue humanity lost its reason And I wait till the day the sun arises so I can run into his arms To be loved and protected is a gift unheard of in todays world we strayed from the path of noble character to live in filthy alleys how our bodies still grow with the same light of Adam and Eve Puzzles me as the next blow to my face amuses Death He snickers while trailing my body with his greedy eyes A doe lost without her mother he utters coldly into my chewed ear Indeed, a helpless creature with broken legs moans and cries till sun falls asleep By then, only the skeleton remains
Is Wicca A Mystery Religion?

by Ben Gruagach
icca is often described as a modern mystery religion. When asked to explain, though, few Wiccans can really describe what this means.
and dancing as key methods to raise power and contact the Divine; all these are methods of achieving ecstatic states. There is no question that Gardnerian Wicca is definitely a type of mystery religion. Gardnerian Wicca is just one sect within the Wiccan community. Other forms of Wicca, including that practiced by solitaries, could be considered mystery religions if we look at the key characteristics with an eye to what is most important. Real life, including spiritual life, isnt always easy to pin down with clearly defined labels. Initiation
A mystery religion, if we go by the definition used by scholars who study ancient Greek, Roman, and Egyptian religion, has a few distinguishing characteristics: it is a religion where one must be formally initiated into the group to be considered a member, there are secrets which are only revealed to those who are within the group, and worship tends to focus on ecstatic communion with the Divine. These characteristics are all descriptive of the Eleusinian mystery cults of ancient Greece, the cults of Mithras, and some of the cults of ancient Egypt. But do these characteristics describe Wicca?
Initiation was the only way to become a Wiccan at the start, and is a nice tidy way to control access to official status. Unfortunately there are problems with The Wiccan tradition Gerald this in Wiccan history, the priGardner promoted in the 1940s, mary difficulty being Gardners 1950s, and into the 1960s inclaim that he was merely passcluded these three key charactering on an intact tradition rather istics of a mystery religion. First, than starting something new. new Wiccans are made through By claiming that he was but one formal initiations performed by initiate of an existing intact traa Wiccan who possesses a secdition the door is opened for ond or third degree initiation there to be others out there in themselves. Second, the tradithis same tradition, or perhaps tions rituals, mythology, and in offshoots, who have just as teachings were kept secret, writmuch (if not perhaps more) ten down in the Book of Shadclaim to lineage and therefore ows and only shared with other authority. In the introduction initiates. Third, communion to the Mercury Publishing ediwith the Divine is sought through ecstatic methods. tion of Gardners book The Meaning of Witchcraft, Gardnerians made use of ritual flagellation, chanting, Dr. Leo Louis Martello brings up a rather telling point: October 2011 Online Pagans Magazine 39
Gardner may have never received more than one initiation into Wicca. Gardnerian teachings are quite clear that only a second or third degree Wiccan is permitted to initiate others. We may never know for sure whether Gardner really was initiated into an existing tradition and what degree he had achieved as no independent proof has been uncovered to back up Gardners claim of lineage. Additionally, if the lineage was valid and if Dr. Martello is correct that Gardner had only ever been given his first-degree initiation, how could his line of initiatory descendants be considered an intact transmission of the Wiccan mystery? Gardner was quite clear in his insistence that only second or third degree Wiccans were authorized to initiate others. On the other hand, if Gardner was really starting up a new religion based on older material or made up completely new it is irrelevant whether Gardner had been initiated or not himself. The founder of a system has the privilege of making up the rules for their system as they see fit. Gerald Gardner was not the only one to start a Wiccan line under rather questionable circumstances. Alex Sanders, the founder of the Alexandrian denomination, had just as murky a start to his Wiccan career. Like Gardner, Alex claimed to be merely passing on an intact Wiccan mystery tradition and produced a robust enough initiatory lineage to follow him that the tradition is still quite healthy today. And since the Gardnerian and Alexandrian traditions are arguably the two oldest of the Wiccan denominations, they are rightfully recognized as the templates that the majority of subsequent Wiccan sects are based on.
Old Dorothy Clutterbucks house where Gerald Gardner was initiated in the 1930s. Photo by Kim Dent-Brown [Public domain], via Wikimedia Commons http://commons.wikimedia.org/wiki/File:Latimers.jpg
naked ritual performed in the kitchen when he was all of seven years old. Alex claimed that he was therefore an hereditary witch and had learned the Craft from a blood relative, years before Gardner was initiated into the New Forest coven.
The details of Alexs start in Wicca werent quite that romantic as later research proved. Alex didnt appear on the Wiccan scene until the early 1960s, well after Gerald Gardners books on modern witchcraft had been published, and well after various Gardnerian covens had started to spread around the UK and outside its borders. Alex, it seems, wanted desperately to join one of the existing Gardnerian covens. After being turned down by High Alex Sanders was perhaps the most well known Wiccan grandmother story. He claimed that he had a Priestesses such as Patricia Crowther, he managed to get grandmother who was a Wiccan, who initiated him in a a copy of the Gardnerian Book of Shadows and shortly 40 Online Pagans Magazine October 2011
after started enthusiastically initiating others into his out any requirement for participants to formally join the own version of Wicca. faith. In those times, when religious groups like the cults of Eleusis sprang up, it was rather distinctive to have an While both the Gardnerian and Alexandrian traditions exclusive membership. have proven their worth, withstanding the deaths of their founders and spreading all over the globe, the details of Today, however, many if not most religions require forhow they were started raises serious doubts whether a mal acceptance into the group for a participant to be conformal initiation is necessary for a modern mystery re- sidered a part of that religious sect. In Christian terms ligion to be meaningful to its practitioners. Traditions this is accomplished through confirmation or baptism. have to start somewhere and a tradition can be just as Now it is much more rare for a religious group to accept meaningful for the first-generation practitioners as for anyone who wanders in off the street as a full member subsequent generations. without any form of acceptance ritual. But despite the popularity of initiation rites not all religions that use Witchcraft lore in the UK is also rife with mentions of them are really mystery religions. lone witches and sorcerers, practitioners of magickal arts who are completely self-taught and just as effective as the So initiation as a formal acceptance to a group probably most skillful coven member. If Gardnerian and Alexan- isnt a key characteristic in identifying a mystery religion. drian Wicca were truly intact continuations of a previous It might have been key in the past but it is no longer a system then it is highly likely that solitary witches could distinguishing factor that sets a mystery religion apart be considered authentic Wiccans even though they have from other religions that are clearly not mystery faiths. never undergone formal initiations. It is more likely, in fact, that the traditions sprang up when solitary practi- Initiation has another meaning however which does fit tioners decided to share their methods with others and in well with the idea of a mystery religion. If initiation is practice in groups. Coven work, then, might very well be considered to be a spiritual experience of a very real and the descendant of solitary witchcraft rather than a dis- personal contact or communion with the Divine then it tinctly different religious system as some might suggest. fits in well with the mystery religion idea. In the ancient mystery religions the ritual of acceptance into the group If Gardner or Sanders had instead claimed that they was more than just a formal acceptance but an attempt were starting up brand new religious systems then they to trigger a spiritual awakening experience or spiritual could have established rules denying the title of Wic- initiation. It is the spiritual initiation, the direct contact can (which did originate in its current usage with mod- with the Divine, which makes the religion a mystery reern witchcraft) to non-initiated solitary practitioners of ligion. witchcraft. Since they claimed they were merely passing on an intact tradition, an existing tradition of witchcraft In Wicca initiation ceremonies are patterned after the which did include solitary uninitiated practitioners with- ancient mystery religions with the ceremony designed to in the body of lore, it becomes much more difficult to try and fulfill both functions. Initiations act as a formal exclude solitaries from being considered Wiccans. acceptance into the group and also attempt to trigger the spiritual awakening or spiritual initiation. It is imAnother way to look at the question of initiation as a portant to note, though, that the spiritual initiation is requirement for a religion to be a mystery religion is encouraged by ritual but not necessarily caused by ritual. to consider that initiation means a number of things. Spiritual initiations are bestowed by the Divine and not When scholars identified initiation as being a require- by mortals no matter how determined we might be. ment for ancient mystery religions they were speaking of formal acceptance into the group through a ritual of In her book The Training and Work of an Initiate welcoming. In ancient times many religions were open to Dion Fortune discusses at some length the fact that spiriall, considered part of community life and culture, with- tual initiations are the ultimate goal of magickal work October 2011 Online Pagans Magazine 41
but are not at our beck and call. A person can receive a spiritual initiation before, during, or after a ritual initiation into a group. Spiritual initiations might come to a person who never joins a formal group and members of formal groups also might never receive spiritual initiations.
While it is true that most of the secrets of Wicca are published now, the information is still considered occult, that is, hidden, and not much use to a person unless they actually put it into practice. A person who is learning on their own exclusively has to do a lot of research and needs to be determined in order to learn Wiccan philosophy and practice. To put it into daily use and If it is really spiritual initiations that are the important make it ones spiritual path requires a lot of work. type of initiation within mystery religions, it follows that a religion could be a mystery religion without rituals of As with initiation, considering a mystery religion to be formal acceptance into a group. Solitary practitioners a spiritual path where there is secret knowledge might who are self-taught, then, can be practitioners of mystery have been accurate when examining ancient faiths. If the religions if they have a focus on seeking spiritual initia- basic knowledge in a religion was once secret but is now tion. Solitaries can and do seek direct contact with the publicly available does the religion stop being a mystery Divine and thus could achieve a spiritual initiation as religion? Do vows of discretion regarding the discussion can someone who is an accepted member in a formal of specifics count as secrecy? Is secrecy really a determingroup. ing factor for a mystery religion? Secrets When Gerald Gardner first started promoting Wicca the only way to gain access to the Book of Shadows, the ritual and theological sourcebook handwritten by each member, was to become a formal initiate. The only way to learn how things were done was to be accepted as a member. As often happens, things changed as the religion grew. Different factions started to appear as different traditions or sects that practice Wicca in their own ways. Some Wiccan spokespeople, including Gerald Gardner and Alex Sanders, were quite willing to share information with the media that other Wiccans considered secret. Alex Sanders, for one, was quite willing to invite news reporters and cameras to be present at various rituals. Gardner, a bit more reserved, did quite a bit of publicity work himself in letting the world know about Wicca. His various books set the example by describing bits of lore and in some instances provided almost complete rituals including the first-degree initiation rite. Other Wiccan authors followed his lead and over time ended up publishing pretty much everything that was in Gardners personal Book of Shadows, which was the original all later copies drew from.
Photo CC by gagilas - http://flic.kr/p/3xwC7e
Ecstatic The American Heritage Dictionary (Fourth Edition: 2000) lists the word ecstasy as traced back to the Greek ekstasis which means astonishment, distraction, or displacement. In more modern usage ecstasy is often considered to be a state of intense joy or delight, and in spiritual terms is a mystical trance where one is engulfed in direct union with the Divine. The word rapture when used to describe an emotional state is similar in many ways as it too has mystical overtones. When one is in a spiritual ecstasy ones perceptions open to a direct awareness of the Divine presence and heightened emotions of love overwhelm and overflow to touch everything.
in rituals such as Drawing Down the Moon and seek to commune with various spiritual forces in meditation and pathworking. There is also a strong encouragement to enjoy life for as it says in the Wiccan Charge of the Goddess all acts of love and pleasure are My rituals. The Divine is believed to experience things through worshippers and indeed through all existence so Wiccans frequently perceive even mundane life as flooded with the Divine presence.
Wicca is an experiential religion where one is expected to actively seek out contact with the Divine through a multitude of methods. It is not a religion where the worshippers access to the Divine is exclusively maintained through the intermediary of authorized clergy. In Wicca each The use of techniques to induce participant is a witch and priest/ spiritual ecstasy is probably the ess in their own right. Wicca is key characteristic of mystery reoften described as religion withligions that truly distinguishes out the middleman; the idea of them from other religions. The a direct relationship between ancient mystery cults were reliworshipper and the Divine is gions of individual and very personal communion with drawn specifically from the classical mystery religions. the Divine. They were religions where deities were not just abstract concepts to be discussed in dry dialogues but were living entities and forces that worshippers ex- The criterion of ecstatic practice is therefore met in Wicperienced first-hand. Mystery rites involved lifting the ca just as it was in ancient mystery religions. It is likely celebrants out of their routine existence, their mundane that this characteristic is the essential core, the Mystery, perceptions of life and existence, to a new awareness and of mystery religions. It is also likely that the ecstatic experience of communion with the Divine is the essence of identification with something greater than themselves. the path of the mystic. There is a lot of overlap between the path of mystery and the path of the mystic. Perhaps Celebrants of Bacchic rites were often described as being they are merely different methods of achieving the same in a divine frenzy; Eleusinian initiates underwent a pergoal. sonal spiritual rebirth; devotees of Mithras re-enacted the sacred myths and subsumed their personalities in that of the Divine. In pre-modern stereotypical witchcraft lore (Excerpt from The Wiccan Mystic, by Ben Gruagach. the infamous witches sabbath or sabbat is depicted as ISBN 978-0615143118.) an orgy of feasting and dancing and often sexual revelry with other witches as well as nonhuman supernatural entities. Modern Wiccans are more like followers of Voudou than they are like stereotypical Satanists. Wiccans Photo CC by tanna valentine - http://flic.kr/p/4Cbbx2 conduct rites to channel Divine energy and knowledge October 2011 Online Pagans Magazine 43
Too Powerful To Speak To

by Sunil Narayan I feel my heart beating slowly after six hours of struggling to breathe under his weight Wooden floorboards drier than a sidewalk on a summers afternoon Tiny splinters poking straight up seem like nails There in the corner lay my virginity, too scared to talk and blind Chains clasped tightly around those small wrists His back facing daddy with bloody lashes The heat can get to him sometimes, making the boiling water burn the flesh He screams so loud food is shoved into his mouth to keep him quiet Suppertime is the worst for the leering giant stands in the doorway with his unwashed knife I huddle quietly in the corner shaking till my nails crack from chewing on them No!!! I dont want to feel anymore! Stop it! Please dont hurt me!!! I can feel what was once mine: a blissful child
Now, I am confused and afraid of what my reality is now He comeshe comes closer with those muddy, leather boots A black shroud covers my whole body as hands squeeze the thighs I sob for what seems like hours, releasing tears of squashed cries Death did it again yet my voice is too small to hear Too much power he contains in his oily hands Those hungry dogs that wont let go of my swollen arms If I say No he rapes me as if I were a virgin If I cry he belts my chest for hours The room is too far from the orphanage Deer sometimes peer into the house and smell my anxious sweat It does not bother them at all They wait for the little boy to be slaughtered for dinnertime I am a meal to be butchered like a pig Entrails served on a plate for animals who once ate plants
Book Reviews
Pagan Religions - A Handbook for Diversity Training by Kerr Cuhulain
Reviewed by Ben Gruagach
Thankfully Cuhulain stepped up to help counteract the misinformation with honesty about Wicca and modern Paganism. Lets hope that his attempts have proven to be a strong enough antidote to counIn 1989 Cuhulain published a book aimed at the police teract the damage already done. This new handbook force titled The Law Enforcement Guide to Wicca. can serve as a solid intellectual vaccination against misHis new book, Pagan Religions: A Handbook for Diver- information about Pagans. It encourages the reader to sity Training (Acorn Guild Press: 2011) is an expanded become aware about how propaganda designed to deversion of this book meant for a wider audience but still monize minorities can easily wrap itself in the mantle of focusing on educating those in the police forces and authority and how dangerous this is for everyone. emergency services who might have interactions with Pagans in the course of their work. Its also the kind Heartfelt thanks to Kerr for working tirelessly to chamof book that Pagans will buy in order to give to friends, pion justice and honesty not just for Pagans but for all. family, and others in the non-Pagan community as a way Pagan Religions: A Handbook for Diversity Training to correct misinformation about us. is an instant classic and should be required reading for As a Pagan reading the book I found it quite shocking although not really surprising how much of a cottage 46 Online Pagans Magazine October 2011 anyone training to work in the police and emergency services.
err Cuhulain is a Canadian former police detective who made headlines when he came out of the broom closet as Wiccan while serving on the force. Since coming out he has worked tirelessly to correct misinformation about Wicca and Paganism circulating in the police and emergency services. On the other side of the coin he has produced an excellent series of articles for the greater Pagan community, published online in serial form at Witchvox.com and in printed form as the book Witch Hunts, unmasking hate literature and misinformation that has been spread by anti-Pagan propagandizers. He is involved with the Officers of Avalon fraternal, benevolent, and educational group serving Pagans working in police and emergency services.
industry there was and still is in spreading anti-Pagan propaganda. As a police officer Cuhulain was clearly exposed to this as various selfstyled occult crime experts made a living speaking to police groups around North America leaving behind their anti-Pagan hate literature to be used as misleading references in criminal investigations. Its no wonder that the mythical Satanic Ritual Abuse witchhunt claimed so many victims as police forces had been primed to see horrific crimes behind anything that hinted remotely of non-Abrahamic (Christian, Jewish, etc.) faiths.
The Spellcasting Picture Book by Diana Rajchel

Reviewed by Ben Gruagach The Spellcasting Picture Book: Visual Tools for GrownUp Magic (2nd Edition) by Diana Rajchel is a practical collection of examples showing how experienced magickal practitioners can use creative drawing as a method for casting spells. The author shows how easily this technique can be performed using materials that are at hand or easy to obtain. The focus is more on distilling intent and relevant symbolism than prescribing complex ritual techniques and shows that magick need not be complicated. The book covers a wide variety of purposes relevant to modern practitioners: love, developing psychic skills, creativity, grounding and centering, protection, attaining specific goals whatever they might be. Examples of visual spells are from the authors own workings without a lot of how-to explanation. This is not a recipe book of spells as much as a portfolio of artistic spell examples. Readers are expected to create their own unique artspells following their own intuition in the selection of text, images, and colors to include. Those who wish to explore visual magic techniques further will find lots to learn from Austin Osman Spare, Andrew Chumbley, and Jan Fries just to name a few. Creating sigils, mandalas, and even assembling altars are another way to learn more about similar techniques. The Spellcasting Picture Book is a great introduction to the practical methods of straightforward artistic spellcasting and will inspire you to try it yourself if you havent already. Its available in both printed and ebook form through the authors website at http://dianarajchel.com/spellcastingpicturebook.html
Pagan Bookshelf: Getting Closer to the Goddesses and Gods

By Ben Gruagach
here is a growing number of books available about specific gods and goddesses, making it easier for modern Pagans to deepen their spiritual practices and worship. Its still common for books targeted at beginners to feature brief descriptions of dozens or even hundreds of deities. Those books are helpful to give a general overview and to narrow down ones choices. Here are a few suggestions for books once youre ready for a more comprehensive view of specific deities. The Egyptian goddess Isis is quite popular and books such as DeTraci Regulas The Mysteries of Isis and M. Isidora Forrests Isis Magic and Offerings to Isis lead the dedicant to a rich understanding of Her. Another popular Egyptian goddess is Sekhmet the lion-headed protector. The Goddess Sekhmet by Robert Masters is an impressive handbook for exploring Her worship. Hindu deities have also drawn reverence from non-Hindu worshippers. The powerful Kali in particular has attracted a lot of followers. Kali: The Black Goddess of Dakshineswar by Elizabeth U. Harding, and Encountering Kali In The Margins, At the Center, In the West by 48 Online Pagans Magazine October 2011
Rachel Fell McDermott and Jeffrey J. Kripal are two excellent introductions. For more general traditional Goddess worship in India hunt down a copy of Entranced By the Goddess by Sudha Chandola. A more Western-oriented look at the God Shiva is explored in Shiva: The Wild God of Power and Ecstasy by Wolf-Dieter Storl. For step by step guides to traditional worship practices look for Kali Puja, Siva Puja, Ganesa Puja, Durga Puja and more by Swami Satyananda Saraswati. They provide recitations in the original Sanskrit along with pronounciation
guides, as well as English translations of everything. Those drawn to Middle Eastern polytheism will find treasure troves about specific goddesses in Inanna: Queen of Heaven and Earth by Diane Wolkstein and Samuel Noah Kramer, and Sophia: Goddess of Wisdom by Caitlin Matthews. Those with a modern Thelemic leaning will appreciate Peter Greys opus The Red Goddess. Greek and Roman deities have also had an enduring appeal. The dark goddess Hecate in particular has had a real resurgence in visibility lately. The prolific Sorita dEste has published books such as Hekate: Keys to the Crossroads, Hekate Liminal Rites, and Hekate: Her Sacred Fires to great acclaim. Greg Crowfoots lesser-known book Crossroads provides further information. And limited edition hardcover books such as Mark Alan Smiths Queen of Hell (paired with a companion v o l ume, The Red King) explore relationships to Hekate in a more modern and personal context. Another popular Goddess, especially among Witches, is the Italian Aradia. The classic text on Her is still Aradia: The Gospel of the Witches by Charles G. Leland. The book
is available in a number of editions, with commentary added by various experts. You can find free public domain copies of the original edition online at sites such as http://www.sacred-texts.com/pag/aradia/index.htm Other books on specific Hellenic deities include Dancing In Moonlight: Understanding Artemis Through Celebration by Thista Minai, and The God Who Comes: Dionysian Mysteries Revisited by Rosemarie Taylor-Perry. There is a lot of material available on the mythology of ancient G re e c e a n d Rome that is easily found in most public libraries. If Celtic deities are more what youre seeking you will likely enjoy The Rites of Brigid: Goddess and Saint by Sen Duinn, Visions of the Cailleach by Sorita dEste and David Rankine, Queen of the Night by Sharynne MacLeod NicMhacha, and Hoofprints in the Wildwood: A Devotional for the Horned Lord by Richard Derks. These are just a few suggestions of course. For more check the bibliographies of books on mythology or Pagan practice. October 2011 Online Pagans Magazine 49
About Online Pagans Magazine
ur magazine is available in a variety of formats. Electronic formats are available for free, and a full-colour print version is available for the cost of printing and shipping. Please check out the menu options at the top of our website http://www.onlinepagans.com to obtain your copy. All our magazine content is also available on our website for free.
If you would like to submit content for a future issue of Online Pagans Magazine please email us at submissions@onlinepagans.com
Photo by Ben Gruagach.
Online Pagans Magazine Issue #5 October 2011 Editor: Ben Gruagach http://www.onlinepagans.com ISBN 978-0-9866000-2-9 Copyright remains with the authors and artists acknowledged within. All else is copyright WitchGrotto Press 2011.
Electronic Edition License Notes: This free ebook may be copied, distributed, reposted, reprinted and shared, provided it appears in its entirety without alteration, and the reader is not charged to access it.

Online Pagans Magazine - Issue 5 - October 2011

Caricato da

Informazioni sul documento

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

Online Pagans Magazine - Issue 5 - October 2011

Caricato da

Copyright:

Formati disponibili

Online Pagans

October 2011 onlinepagans.com Issue #5

Honouring the Hidden

Photo by Ben Gruagach.

October 2011 Online Pagans Magazine 3

Autumn Leaves Photo by Ben Gruagach

4 Online Pagans Magazine October 2011

Did You Know Online Pagans Magazine is available in a number of formats?

The Right to Remain Silent

6 Online Pagans Magazine October 2011

Photo CC by SoulRider.222 http://www.flickr.com/photos/31019817@N02/4779347250

8 Online Pagans Magazine October 2011

October 2011 Online Pagans Magazine 9

Hair Standing On End -- Prickle Feelings In Spirituality and Holistic Medicine

10 Online Pagans Magazine October 2011

October 2011 Online Pagans Magazine 11

Photo CC by Randy Wick - http://flic.kr/p/5CMP37

October 2011 Online Pagans Magazine 13

Pagan Roots in the South

Australian Aborigine sculpture - Photo CC by Looking Glass http://flic.kr/p/8DqFqm

October 2011 Online Pagans Magazine 17

Ancient cart ruts - Xemxija Heritage Trail, Malta

18 Online Pagans Magazine October 2011

The Xemxija Heritage Trail, Malta: A Pilgrims Way

Photo: Along the Roman road.

October 2011 Online Pagans Magazine 21

October 2011 Online Pagans Magazine 23

24 Online Pagans Magazine October 2011

Left: Apiaries Below: View from inside an apiary

October 2011 Online Pagans Magazine 25

Above: Cave entrances. 26 Online Pagans Magazine October 2011

October 2011 Online Pagans Magazine 27

28 Online Pagans Magazine October 2011

Another view of the temple ruins.

October 2011 Online Pagans Magazine 29

Remains of a Bronze Age Site / Roman Villa

30 Online Pagans Magazine October 2011

The Pilgrims Way

Future Fun Time

32 Online Pagans Magazine October 2011

Honoring the Dearly Departed

Photo: El Tiradito Shrine, Tucson AZ USA. Photo by B. Gruagach

October 2011 Online Pagans Magazine 33

Roadside shrine, Miami AZ USA. Photo by B. Gruagach

34 Online Pagans Magazine October 2011

The Myth of the Twin Kings: A Tale of Light and Darkness

October 2011 Online Pagans Magazine 35

Illustration CC Wikipedia http://upload.wikimedia.org/wikipedia/commons/2/29/Rescue-guinevere.jpg

Photo CC Wikipedia http://commons.wikipedia.org/wiki/File:Homeless_-_American_Flag.jpg

38 Online Pagans Magazine October 2011

Is Wicca A Mystery Religion?

42 Online Pagans Magazine October 2011

Too Powerful To Speak To

44 Online Pagans Magazine October 2011

October 2011 Online Pagans Magazine 45

The Spellcasting Picture Book by Diana Rajchel

October 2011 Online Pagans Magazine 47

Pagan Bookshelf: Getting Closer to the Goddesses and Gods

About Online Pagans Magazine

Photo by Ben Gruagach.

50 Online Pagans Magazine October 2011

Potrebbero piacerti anche