Showing all posts by Satyr Magos

In scholarship

Source Review – the Tarot: History, Symbolism and Divination.

Author Satyr MagosPosted on

Books on how to read Tarot cards are dime-a-dozen. (Figuratively, at least; Hermes help me, I wish they were cheaper.) Good books on the Tarot are fewer and further between, and most of them are associated with a particular deck – there are entire libraries, for example, dedicated to the Crowley&Harrison’s Thoth deck, alone. For a generalist book, though, you can hardly do better than this one.

Robert M. Place stand out from other Tarot writers, first and foremost, in that he can distinguish between myth and history. The Tarot: History, Symbolism, and Divination actually has a chapter devoted to each. Unlike many authors, who subscribe to the mythical history wholesale, Place recognizes that the symbolism of the Major Arcana cannot be traced further back than Renaissance Italy, and goes to great length to prove his point, citing a number of studies and histories patently ignored by many in the New Age community, romantically attached as they are to the idea of ancient (even prehistoric) origins. He then goes on to describe and debunk the mythic history, showing where Levi and others invented the Tarot they needed, ultimately culminating in the well-known Waite-Smith deck.

From there, Place traces the individual symbols in many of the cards, providing a clear insight into their historical meanings and contexts. He describes the divinatory and symbolic meanings of the Waite-Smith illustrations (more commonly known as the Rider-Waite deck, a name which credits the corporate publishers over the female artist). He cites Waite and Smith’s memoirs, notes, and letters, giving us further insight into the origin of the modern Tarot deck.

Finally, he has a chapter on layouts, which – to my delight – overlooks the overused Celtic Cross and includes an expanded version of the Twelve Houses spread. It even starts with some general discussion of the theory behind various layouts.

SOURCE
Place, Robert M. the Tarot: History, Symbolism, and Divination. New York: Penguin, 2005. Print.

In scholarship

A Classic Case of Cultural Misappropriation Misrepresented as Scholarship

Author Satyr MagosPosted on

I am taking a mythology class. First mistake: it’s an English/Literature class, not an Anthropology class. I should have known better.

The textbook, about which you will be hearing a great deal, is Myth and Knowing: An Introduction to World Mythology, by Scott Leonard and Michael McLure. There’s a lot of broad, systematic problems with the book from feminist, pagan, and various other angles (scholastic and otherwise), but here’s a nice and easy one.

The French novelist Marguerite Yourcenar wrote a short story entitled “Kali Beheaded”. It’s not a bad story (not great either … though I can’t say for sure since I can’t read the original French), but it’s just a story. Jyoti Panjawani has written an essay on the three Hindu stories that appear to have inspired “Kali Beheaded”.

Myth and Knowing misrepresents Yourcenar’s fiction as an actual Hindu myth of the divine feminine – a “modern adaptation of traditional materials (Leonard 157)”, as though all she’d done was adjust the formatting from lyric to prose and tweak the language for modern comprehention. No. That’s not what she did. It’s an utter fabrication, published elsewhere (rightly) not as anthropology but as her own goddamn original fiction.

This is officially the first in what will become a long series of posts about the epic fail that is this textbook.

In hedonism, witchcraft

Mabon Pumpkin Mead

Author Satyr MagosPosted on

Mabon Pumpkin Mead

Put together from several pumpkin mead recipes on the internet:

http://brewery.org/cm3/recs/10_36.html

http://www.stormthecastle.com/mead/mead-recipes.htm

Materials

1 empty 2 gal primary fermentation vessel (food bucket)

1 empty 4L jug

1 air lock

2 lbs raw honey honey

1 lb brown sugar

12 oz diced, baked pumkin

1 cinnamon stick

1 pkt Montrachet wine yeast

1/2 tsp yeast nutrient

1/2 tsp pectic enzyme

1/8 tsp tannen powder

1 Campden tablet

juice of two oranges + twist of peel

water

Process

bake pumpkin after glazing with butter, brown sugar

mix honey and water at 1:2 ratio in sauce pan, heating until foam forms on surface, skim foam

add allspice, nutmeg, cinnamon stick, brown sugar to honey mixture, allow to cool

add pumkin, tannen, pectic enzyme, yeast nutrient, honey mixture, and Campden tablet to primary fermentation vessel

24 hours later, add yeast to the juice of two oranges. give 1-2 hours to become frothy

add yeasty orange juice, twist of orange peel to must

rack in 1 month, again 6 weeks later, again 6 weeks later

bottle at 6 months if clear, consume at Mabon year after year

In witchcraft

Tarot in the Next Space

Author Satyr MagosPosted on

It’s been quite a few months since I made it out to the First Friday extravaganza in the crossroads. I think it was in April or May when Aradia and I discovered the Next Space. I happened to comment to Aradia that it would be fun to do Tarot readings as performance art – to be producers of the First Friday experience, rather than consumers; the venue owner, Tyler, said “Do it here!”

Aradia actually started doing it before I did. The Friday night event turned out to be harder for me to schedule around than I originally thought. There was more than enough interest for two readers, so when we finally made it back to the First Friday scene, I came along to try my hand.

I’ve been reading tarot for almost fifteen years and I’ve done a few rounds of the coffee-house scene, but I’ve never done public readings of that nature before. It was among the most liberating and enlightening experiences of my magical career. There was a lot of psychic “static”, yes, and shouting over the band in the other room was a chore, but the readings and meanings have never come more clearly.

I used my old friend, the Robin Wood deck, and for the first time in my practice I actually had parts of the cards “popping up at me” – the visionary moments that some people describe having when they lay cards. Every time I thought I was going too far, reading too much into something … that was when I was closest on target, though I think people appreciated me backing off to let them process some of the more negative things that came up. And I was pretty blessed as far as negativity goes: I got to tell almost everyone that it’s going to be “happily ever after”, at least once they get the bullshit out of the way.

There were a lot of court cards; Pages (Pentacles and Swords, in particular) were very common, especially with the younger college girls, and I saw quite a few Knights of Rods (two I’m pretty sure were illicit lovers, one was someone’s soldier son). I used the Twin Pillars spread, which I found to be very useful for people’s general interests. I wish I were more adept at the Twelve Houses spread that Aradia favors – there were a couple people in particular that I think would have benefited from that – but I think it was advantageous for us to use different spreads as well as different decks. In particular, I would like to combine the two: replacing the Pillars with the Twelve Houses, but continuing to use the central cross.

As arranged on my last major vision quest, all my prophesies were offered in the name of Apollo, and the Sun came up in more than three-quarters of the readings.

The experience was draining, but it was also exhilarating. I was high on the power all night, and when I woke up this morning I was still drained, but none of my circuits were blown. I can’t wait to do it again next month.

In art, hedonism, witchcraft

Midsummer Mead

Author Satyr MagosPosted on

I racked my first batch of midsummer mead at the same time I did the Beltane. The black cherry flavor was somewhat spontaneous, and the recipe would work as well with any summer fruit substituted. The flavor was potent, but definitely needed more time to meld and harmonize. Aradia – whose palate is much more refined than my own – described it as having two entirely separate flavors, which didn’t quite get along yet. By the time it’s bottled and drank, though, I think it will be beautiful.

Midsummer Mead – Black Cherry Melomel

Materials
1 empty 4L jug
1 air lock
2.5 lbs raw honey honey
32 oz. bottled black cherry juice
1 pkt dry wine yeast
yeast nutrient
pectic enzyme
acid blend
tannen
water
Process
sanitize jug & airlock as described in manuals
fill jug with water, honey, nutrients. shake well
add yeast, shake again
insert air lock
incorporate bottle-shaking into midsummer ritual
rack after 2 weeks
rack again after 1 month, topping off as necessary
rack again after 6 weeks, topping off as necessary
takes about three months to clear from first fermentation
bottle at 6 months
drink at midsummer, year after year.

In art, hedonism, witchcraft

Beltane Mead

Author Satyr MagosPosted on

I just racked and sampled my Beltane mead the other day, so I thought I’d share the recipe. This was my first attempt at incorporating meadmaking into a sabbat ceremony, and I think it’s gone pretty well. Our Beltane celebration took place out at Camp Gaea, which made the operation just a little tricky: packing and prepping everything I could possibly need. Since it was, of course, a bonfire ritual I did all the prep work in the morning – measuring and mixing everything into the honey and water in the jug I used as a primary fermentation vessel- and, because it was a bit chilly this year, kept it near the fire. We did our ritual, and shortly before the culmination (my first cone of power ever), passed the jug around and had everybody dance with it as we danced around the fire, raising power.

I could still feel that power as I racked and sampled (making the appropriate offering to Dionysus, of course) the product, to make sure it was progressing as planned. (Ho, boy could I feel that power. Zing!) Also, very tasty.

Beltane Mead
A recipe refined from experiments with Jug Mead, designed to be made during the sabbat ritual and drunk when the wheel of the year has completed another rotation.

Materials
1 empty 4L jug
1 air lock
3 lbs raw honey honey
1 pkt Lavlin brand EC-1118 wine yeast
yeast nutrient
pectic enzyme
acid blend
tannen
water

Process
sanitize jug & airlock as described in manuals
fill jug with water, honey, nutrients. shake well
add yeast, shake again
insert air lock
incorporate bottle-shaking into beltane ritual dance
rack after 2 weeks
rack again after 1 month, topping off as necessary
rack again after 6 weeks, topping off as necessary
takes about three months to clear from first fermentation
bottle at 6 months
drink at beltane, year after year.

In witchcraft

Motivations

Author Satyr MagosPosted on

Penczak’s Outer Temple asks that we consider our motivations for practicing witchcraft – the magic in particular. I have been practicing magic since I was sixteen years old. I have been studying it even longer. My earliest days as a Seeker are vague, at best. But sitting down and thinking about it, I can remember my first inspiration: the spark that got the fire going.

 
 

It was Bedknobs and Broomsticks. I was ten, maybe twelve, when I first saw the Disney movie. I was still trying to find portals to Narnia in closets and odd openings in the house I grew up in. And although I understood that it was fiction … the bit with the enchanted beds seemed plausible to me. Or, it must have, because I remember clearly trying the spell to enchant my own bed. When it didn’t work, I assumed that the movie had gotten it wrong and went to read the book the movie was based on. The book didn’t actually contain the details of the spell, or any spell – it was deviously vague! – so I had to find other sources.

 
 

The rest, as they say, is history.

In hedonism, witchcraft

Twice Born

Author Satyr MagosPosted on

Last year at Beltane I performed a spontaneous Dedication, knealing before a sky-god who has yet to share his name with me.

Thirteen months later, a week ago yesterday, I completed my first Initiation ritual.

It was a two-part ritual, actually: the first part being an underworld journey at the New Moon in preparation for the second, at the Full Moon, where I was assisted in my rite by three close friends. The ritual included, among other things, my first fast – twenty-four hours of bread, honey, and water (and not much of it) – and the sacrifice by abstinence of all the potential debauchery that comes with the first day of the Heartland Pagan Festival.

The fasting was both easier and harder than I thought it would be. 9pm – 9pm is a relatively easy block: I don’t usually eat for almost half of that. At the same time, though, I was packing for the festival, making a midnight drive, getting barely half a night of sleep, and finally unpacking and setting up camp – a great deal of physical labor, as I’m sure my dear readers recognize. I also had to watch everyone else eat good food, drink coffee, and christen the camp site with the festival’s first joint and beers without partaking. I almost had to abstain from the communal dinner following the festival’s opening ritual, a terrible sacrifice given the importance I place on the ritual sharing of food, but fortunately there was some bread I could share. Still, by the end of the fast, I was somewhat faint and had to be careful how much I ate lest I make myself sick.

As a lifelong solitary practitioner, I had never undergone any formal training or initiation. And although the work I have done over the last two years, formalizing and re-examining my training and practice, certainly counts for something, I had little idea what to expect. Would the ritual be transformative? Would it simply be an acknowledgement of my personal progress? Would it even work given the disparate practices of the people I had assist me?

The answer, in the end, was “yes” to all of the above.

Over the course of the ritual, I came into closer contact that I had ever anticipated with the gods I serve. I lost one guide, grown impatient with my slow progress. I … acquired? Was awarded? Met? What is the correct verb here? … another guide during my descent, and made amends with a Titan whom I had accidentally slighted. I was unmade and reassembled. Twice.

When I gave healing massages over the course of the festival, I found that the energy flowed like it never had before. I managed to soothe two sunburns by laying hands. My lady Aradia said outright that my healing work is much more potent than it was the last time I worked on her, shortly after Beltane. I have never felt so powerful or so clear as I feel now, even a week after the ritual. Slipping into trance is significantly easier than it was a bare ten days ago, so I know it’s not just practice.

So today I write, re-examining the experience again, and say to you proudly: I am a witch. Slain and remade within the Circle, now twice-born.

In scholarship, witchcraft

A Brief, Rambling Argument For a Polytheist Universe

Author Satyr MagosPosted on

A religious scholar by the name of Stephen Prothero has recently put out a book denouncing the idea that “all gods are one God” and that “all religions are fundamentally the same”. I have not yet had the chance to read the book, but I have read the Boston Globe article he wrote which reiterates his thesis. There are problems with his thought process – not the least of which being that he seems to have limited his study to the post-Christian world – but we’ll leave those aside for the moment. What I’m really interested in is how this idea relates to neo-Pagan thea/ology

I do, incidentally, believe that the whole of the universe – energy, matter, humanity, life, non-life, divinity, ALL OF IT – are made up of the same basic stuff, and can be reduced to that sole common denominator. We are all, on a macro-cosmic level, One. Physics has codified this idea more clearly than mystics: E=mc^2, matter and energy are the same and can be converted back and forth between states. But let us not forget the equally important and true Law of Correspondence: “As above, so below. As below, so above.”

The material world is full of mind-boggling diversity. We have plants, animals, bacteria, all with radically different biological functions and reproductive strategies. We have minerals, gasses, and organic compounds, all of which are put together by the same sub-atomic forces, but which combine and interact in radically different and inconflatable ways.

Let’s do a little thought exercise.

All organic compounds include carbon. So do many gasses, actually. But what else is made of carbon? Let’s take diamonds and graphite: two allotropes of carbon. Both are made up of the same pure C2 molecule, but arranged in completely different ways: flat sheets of molecular carbon appear to us as a fine grey-black powder that we use as an electrical conductor or to make pencil “lead”; arranged in a particular lattice, by heat, pressure, and time, however, the same carbon molecules become a diamond.

Diamonds and graphite are made from pure carbon but are in NO WAY the same.

This is why, as a hard polytheist, I do not conflate “gods” or “the Divine” with “the Absolute”.

You and I, organic life forms that we are, are made up of a great deal of carbon. Are we made of diamonds? Pencil lead? No. That assertion is absurd.

This line of reasoning is directly contrary to (some) Wiccan and other New Age assertions, that all gods and goddesses are really masks of the Great God and the Great Goddess, facets of them.

Myself, I would argue the reverse: that the gods and spirits and people and plants and minerals and gasses and sub-atomic particles of the world are made up of bits and pieces that abstract Absolute. Or that, perhaps, the Absolute is made up of us. But this is NOT saying that we are, in fact, fundamentally the same.

All gods and goddesses and spirits and ghosts and souls and Powers are not One God. To say that they are is akin to saying that all straight men and straight women and intersexed folk and genderqueers of any sex and gay men and lesbian women and white people and black people and yellow people and brown people and red people and purple people are All One Straight White Guy Living in the Suburbs Outside Topeka.

Correspondences are relationships, not equivalencies.

In art, witchcraft

Art as Magic

Author Satyr MagosPosted on

Early this month Aradia and I went to a lovely Kansas City event Known as First Friday. We looked at lots and lots of awesome art, although a great deal of it was not something anyone would actually want in their living room. Onesuch piece – which I would, in fact, not let within 100 feet of my home, no mater how gorgeous it was – also tied in with the evening’s other topic of conversation: using art to work magic.

The particular piece in question was an image of a woman. It was a blue figure on a black field, curled up in the corner of the frame. The frame itself was exaggerated, coming two or three inches from the canvas toward the viewer. A half-dozen chains were stretched across the canvas, mounted to the inside of the frame.

“See,” I said, turning to Aradia. “You paint someone inside of that, and they’re FUCKED.”

“Yeah,” she agreed, aghast. “And so are you.”

“Well, yeah. You’re never going to get anything accomplished until you let them out.”

Anyone who is, themselves, an artist knows how much time, energy, and soul goes into the creation of a piece. You recover, learn, and grow … but you never actually get those parts of you back. Much like big magic.

I recently drew a warding-glyph to protect my car: mechanical pencil overlaid with Sharpee and colored pencil, set off with a little candle magic. I still need to trim and mount it, so it’s still in my altar, but the ward matrix is already laid over my car. You can see it.

A while ago, I drew a meditation on fire: a pencil sketch covered with lots and lots of colored pencils. Some people have trouble touching it.

The interesting thing to me about using art to create magic is the depth and complexity of the intent that can be conveyed through an image, and the amount of refining that you can do over the course of the process. Layers upon layers upon layers of color and focus and power.

Has anyone out there ever tried this? Art as magic?