This action might not be possible to undo. Are you sure you want to continue?
Advanced Potions Hauling Out The Big Guns
Posted by Harobred
A few days ago a life long friend approached me with a major problem.her husband of many years now well into his seventies was going to under go a procedure to unblock arteries.Mere minuets before he was sedated for the procedure his bi-polar crack addict of a son turned up and caused a huge scene.
Although he had been told to stay away he was there screaming about his father was going to die and many other atrocities and idiocities.Quite a while back my friend had me make a huge witch wreath that was a ward to keep him from her home and its worked quite well.But the time has come to deal with this mans energy in a more direct manner .He has for several years expressed a desire to move to Alaska ,knowing I don't hex she asked me to mix up a potion /spell to get him to act on that desire.Having recently acquired a huge metal Rams head to use as a garden altar I was eager to test it's energy out.The space between the Rams ears formed the perfect spot for my Celestial Quartz Generator cluster right at the heart of the altar.This Quart Cluster is used only to amplify and focus my energy during spell work .The rest of the time it lives at the heart of my gardens on an altar all of its own.
The next thing I did was gather up the components I needed for my spell work.I decided that I would make a corn poppet.Poppets are easily customized once made .My plan was to mix the components ,oils and herbs into my cauldron ,burn it and stuff the poppet with the ash (or concentrate) of the spell.First off I waded out into the field and Corn was cut.Why Corn .....well its because here at the height of summer its appropriate ,plentiful , easy to use ,and it bears the properties of Protection and Luck. Remember Im not hexing him Im just instilling a desire to go elsewhere..Next Came Sassafras...Sassafras is the travelers herb with it comes itchy feet and good fortune in travels.Mullein came next ,Mullein among many magical uses , is believed to be both a key and a door
.I'll be using it in this spell as that and also I'll use it to prepare myself a tea.I picked Mugwort for divination and invocation of magic.I'll be making tea that's a mixture of Mullein ,Mugwort ,Sassafras and roasted Dandelion root. It's drunk for rites of Hecate,divination (which is what I'll be using it for) or before summoning spirits. Lastly I cut BayBerry and Sage for protection while working the spell. Having done that I gathered up my Cauldron filled it with Willow ,Fern,Rue,Mullein , Mugwort , St. Johns Wort, Clove ,Nettle ,Tangle The Bane Oil,Transformation oil and soil from the roadside.All tailored give him itchy feet ,fair travels and a dislike of Lancaster county.
Once my cauldron was set up and my armful of bigger items were on the "horns" my chore was to gather up the smaller things. I grabbed a pottery container and put down a thick bed of Salt first, to that Aventurine "the Travelers Stone" was first in....after that came Sharks teeth to add bite to his urge for change ...Lode Stone to attract him to the road....Clove to exorcise him.....Monkshood , Bladderwrack and Mica will misdirect him from my friend and his father.Lastly several years ago I was given a jar of Alaskan soil for my potions closet by a friend stationed there so I added a pinch of that ,and when I made her "Ward Wreath" I had saved a small bag of the left overs so I added that in as well.
Ok so by then I was in full swing ,I salted my door and the area I was working in to keep all the energy contained to one spot .....my intent was to come out later that night after everything had hung out and melded for awhile ,fire up my cauldron and do my thing ,so I grabbed a few pics of my setup to post to my buddy hoping to lift her spirits.Lit a small candle told everything to soak up energy for the task ahead and stepped into the house.Posting pics to my buddy took only minuets and back out I went.In that short of time a considerable storm had appeared out of nowhere ,as they can do here on the bay, and steamrolled into my realm.
Suddenly there was a deluge as if the rain were determined to wash this guy to Alaska.Wind roared to the north ,while not a twig on the horns was taken ....then came the lightening ,it struck transformers behind us and lines across the road from us .The energy was amazing! I saw sparks dancing all around my Ram and was trying to get us a pic of just that when my son snatched me in from the doorstep and hauled me inside.
Finally the storm was over.....The storm had hit lines and transformers all over town ,I had no internet and would'nt until well into the next evening.Well that was fine because I still was'nt finished with my spell work.After I burned my cauldron I mixed the ash and other components and started my poppet.I formed the head by wrapping Corn leaves around Sassafras so his mind will be filled with travel .The ash mix ,stones , sharks teeth,and more Sassafras were used to fill the torso so his heart is filled with travel also.last I gave it arms and legs of Sassafras so he could hurry along his travels .Well it was almost finished so I took the poppet out and showed it the road telling it all the wonders it was going to see and what its purpose was.
At long last this spell work (or my part of it was almost over). I had harvested Mullein early in the day and I always smudge my things with Sage cauldron smoke before I use them. So I stirred up another pot ,put all the Mullein on the horns for smudging and placed the poppet there as well. Now I know all of you are wondering what on earth I'm going to do with this poppet now that its made and infused with intent.Well I have a plan for that too.Once my friend customizes it (her job was to secure something of his), I'm going to mail it to a friend of mine that lives right outside of Wassila Alaska. Once there his buddy the local Army base's Wiccan Priest/Chaplin has agreed to keep it on the base no harm done ;) So there you have it a peek behind the curtain at how I do that thing I do! Hope you enjoyed it!
Leaving a Relationship
Posted by Rev carol
The Direction of Happiness by Madisyn Taylor Leaving a long-term relationship is hard but a necessary step to receiving what you want in your life. One of the hardest decisions we ever make in life is leaving a long-term relationship that just isn't working. When attempts at repairing and working out issues aren't working, it may be time to examine moving on. We are emotional creatures, and when our heartstrings are tied to those of another, separating from that person can feel like an act of courage. It is not something most of us will take lightly, and many of us will struggle with our desire to stay in a relationship that is unfulfilling simply in order to avoid that pain. We may question whether the happiness we seek even exists, and we may wonder if we might be wiser to simply settle where we are, making the best of what we have. On the one hand, we almost relish the idea that true happiness is not out there so that we can avoid the pain of change. On the other hand, we feel within ourselves a yearning to fulfill our desire for relationships that are vital and healing. Ultimately, most of us will follow this call, because deep within ourselves we know that we deserve to be happy. We all deserve to be happy, no matter where we find ourselves in this moment, and we are all justified in moving, like plants toward the light, in the direction that leads to our greatest fulfillment. First, though, we may need to summon the courage to move on from the relationship that appears to be holding us back. Taking the first steps will be hard, but the happiness we find when we have freed ourselves from a situation that is draining our energy will outshine any hardship we undergo to get there. Keeping our eyes trained on the horizon, we begin the work of disentangling ourselves from the relationship that no longer fits. Every step brings us closer to a relationship that will work, and the freedom we need to find the happiness we deserve. dailyom
Enjoy this students answer concerning hell! A MUST READ!
Posted by Rev August Raine HP
Hell, as Explained by a Chemistry Student The following is an actual question given on a University of Washington chemistry mid term. The answer by one student was so 'profound' that the professor shared it with colleagues, via the Internet, which is, of course, why we now have the pleasure of enjoying it as well : Bonus Question: Is Hell exothermic (gives off heat) or endothermic (absorbs heat)? Most of the students wrote proofs of their beliefs using Boyle's Law (gas cools when it expands and heats when it is compressed) or some variant. One student, however, wrote the following:
Most of these religions state that if you are not a member of their religion, you will go to Hell. Since there is more than one of these religions and since people do not belong to more than one religion, we can project that all souls go to Hell. With birth and death rates as they are, we can expect the number of souls in Hell to increase exponentially. Now, we look at the rate of change of the volume in Hell because Boyle's Law states that in order for the temperature and pressure in Hell to stay the same, the volume of Hell has to expand proportionately as souls are added. This gives two possibilities: 1. If Hell is expanding at a slower rate than the rate at which souls enter Hell, then the temperature and pressure in Hell will increase until all Hell breaks loose. 2. If Hell is expanding at a rate faster than the increase of souls in Hell, then the temperature and pressure will drop until Hell freezes over... So which is it? If we accept the postulate given to me by Teresa during my Freshman year that, 'It will be a cold day in Hell before I sleep with you,' and take into account the fact that I slept with her last night, then number two must be true, and thus I am sure that Hell is exothermic and has already frozen over. The corollary of this theory is that since Hell has frozen over, it follows that it is not accepting any more souls and is therefore, extinct......leaving only Heaven, thereby proving the existence of a divine being which explains why, last night, Teresa kept shouting 'Oh my God.' THIS STUDENT RECEIVED AN A+.
Posted by Rev Carol Ingle by Selena Fox
Throughout the ages and across cultures, Sunrise has been a sacred time for personal and community rituals. This change from night to day has long been a powerful and transformative time for spiritual practice. Sunrise symbolizes new beginnings, resurrection, and renewal. Rather than being an exact moment, Sunrise, also known as Dawn, is a process. It begins with the stage known as First Light, or Daybreak, when the dark of the Nighttime starts fading and the light of the Sun first becomes apparent on the Eastern horizon. In the next phase, the colors of Dawn create a beautiful light show in the Eastern sky. Then, as the orb of the Sun appears to rise up over the horizon, the sky is filled with golden brilliance. In the final stage, Sunup, the golden sky changes into the light blue of Morning. Sunrise rituals have been an important part of my spiritual practice throughout my life. Over the years, I have developed a variety of Sunrise rites through my personal spiritual work with and studies of the Sacred Sun. I share some of my favorite Sunrise rituals here. When possible, do these outside in places with a good view of the Eastern horizon. First Light Vigil This ritual begins with a meditation during the darkness of the Night. This vigil can begin an hour before Daybreak or it can be the culmination of a Dusk to Dawn meditation. Sit it in a comfortable position and face East. If necessary, wrap yourself in a cloak or blanket to keep your body warm and dry. Center yourself by doing deep, slow, relaxed breathing. Close your eyes for a few minutes to deepen your connection with the Night. Listen to Nighttime sounds. Attune to the Night, experiencing its mystery, beauty, and power. Give thanks for the Night.
Now, with your eyes open, meditatively keep watch on the Eastern horizon for the first signs of the light of Dawn. Also listen for changes in sounds and other sensations as Daybreak approaches. Connect the power of anticipation. Sharpen your senses. When Daybreak comes, stand up and stretch out your arms to greet the First Light of the Day. Experience the magic of a new Day Dawning. Feel the power of rebirth within you and around you. Speak a prayer or do an affirmation of blessing on the Day for yourself and others. When you sense it is time to end your rite, conclude by giving thanks for the Day. Sunrise Walk At First Light, take a meditative walk in a natural place. Let this walk deepen your connection with Nature. See the beauty of the waxing light illuminating the landscape. Enjoy the changing patterns of color in the sky. Breathe in the fresh morning air. Listen to the sounds of birds and other creatures. Feel the growing warmth as the Sun rises. Focus your thoughts on the awareness of being part of the Community of Life experiencing early morning. After concluding your walk, sit quietly and recall your experiences. Then, ask for a message for you and the Day, and reflect on what emerges. Then, give thanks for your experiences, for your sacred relationships with Nature, and for any message or guidance you receive. If possible and appropriate, take action on the message during the course of your Day. Colors of Dawn One of the most powerful ways to attune to the colorful beauty of the Dawn is through photography. Dawn photography can be a relaxing meditation as well as an educational experience. Recording the changing colors of the sky at Sunrise and later viewing the photos you have made can sharpen your powers of observation and deepen your understanding of the vast array of colors, tints, shades, and hues in Nature's palette. Photographing the Dawn also can be a fun ritual of creatively interacting with the rising Sun.
Dawn photography can be done in a wide range of locations and with most cameras. For best results, however, use a tripod and a camera that allows you to vary exposures and shutter speeds. Be sure to protect the well-being of your eyes and do not look directly at the orb of the Sun. Be familiar enough with the operation of your camera in order that you can focus your attention on enjoying and photographing the colors of Dawn When you are done with your photo session, give thanks. Later, you may want to select one or more of your photographs to display and/or to use as a Sunrise visualization aid. Sunrise Labyrinth Journey Journey to an outdoor Labyrinth an hour before Daybreak. Follow the protocols for the use of the Labyrinth space. Enter the Labyrinth during the time it is still dark. As you meditatively walk, experience yourself taking a sacred journey of transformation. As you approach the center, dispel concerns and barriers to growth. Stand or sit in the Center and meditate on the Dawning of inner Light. At Dawn, greet the Day, and then begin to meditatively walk out of the Labyrinth. Experience the renewing power of the Rising Sun in and around you as well as the magic of the Labyrinth as you journey transformed back into the world. As you exit the Labyrinth, give thanks to the sacred space, to the Sacred Sun, and to other forms of the Divine that you have worked with on your journey. Find a place to sit quietly and journal about your experiences. Welcoming the Rising Sun This Welcoming the Sun can be done as its own rite or as part of a morning ritual. Begin this ritual at least one half hour before the orb of the Sun is likely to be visible on the horizon of the ritual site. The time of Sunrise will depend on several factors, including the time of year, latitude of the area, and the terrain and orientation of the ritual site in respect to the Eastern horizon. Another factor to be considered is the amount, position, and thickness of any cloud cover in the Eastern sky. This ritual works best on clear days.
Bring a drum or other rhythm instrument to the ritual site. Burn incense sacred to the Sun, such as frankincense or copal. Consecrate the site, yourself, and your rhythm instrument with the incense. Then, facing East, begin making a slow, quiet, steady rhythm as you look at the Eastern Sky. When the orb of the Sun first crests above the Eastern horizon, speed up the rhythm. Shift your gaze from the orb of the Sun to an area above it so that you are not harming your eyes by looking at the Sun directly as it rises. Begin chanting to welcome the Sun.
This can be a freeform chant spontaneously created at the moment or a Sun chant, such as "Sacred Sun, Come!" If you wish, dance as you chant and make rhythms.
As the orb of the Sun increasingly appears about the horizon, increase the speed and intensity of your chanting, rhythm making, and movement. When the orb of the Sun has cleared the horizon, culminate your chanting and rhythm making, and then be silent for a time. Close your eyes and meditate on the warmth of the risen Sun flowing around you and in you. If this ritual is being done by a group, then the leader should signal the group to peak the sound and then have silence. After the silence, honor the Sun with a spoken or sung invocation of the Sun in one or more Sacred forms. Then, be silent again and pay attention to any words, symbols, or other impressions that may come to you. Give thanks to the Sacred Sun. Selena Fox Circle Sanctuary Selena Fox is High Priestess of Circle Sanctuary and founder of the Circle Craft tradition. She teaches and guides rituals at Circle Sanctuary Nature Preserve in Wisconsin and elsewhere. Some of her writings, recordings, and photographs are available on-line and through Circle. For more information, see page 70 and visit:
Finding Peace Within
Posted by Rev Carol Ingle
There are moments in every life that are disruptive. Moving through life tasks can be crowded with difficulty and anxiety. Inner turmoil can be created that can make one feel disconnected and chaotic. If you find yourself in that place, stop for a moment and just breathe deeply. Find that calm place even if you feel your grip upon it is tenuous. With each breath you take see your hold on it becoming stronger until you are able to continue moving through the experience. You did not incarnate to fail. You came to this place to prosper and grow. Each task before you was pre-planned by you. Summon your inner most strength to accomplish the goal. We realize that often it is most difficult to do that, however, you are a strong energy with the ability to perform miracles from within. Do not let yourself become helpless. You do have the will power to move through the drama. Breathe. Let your inner calm take charge. Breathe! Center your energy with the determination to accomplish the task. By changing your chaos to calm, you put all parties on notice that you are serious. The new mix will affect those around you. Those who would wish to partner with you in negativity will have to find someone else to exchange with. You are no longer interested. Breathe! Find the calm within. It's there.
Seeing In-depth in the Stillness of Meditation
Posted by Rev Carol Ingle Sitting in meditation gives one the time to relax in mind and look beyond immediate circumstances; to take in more data. For example: When traveling by car at 65 miles per hour, the view is blurry when looking out the side window. But when you stop the car for a moment and look out the side window, even in the countryside, you can see many details, such a types of flowers growing along the road, the number of people in a field off in the distance, the types of trees on the horizon, and other objects, depending on how long you sit there without moving. In the same way, when we sit in meditation our bodily movements slow down. When we are still and not thinking about moving here or there or what we are going to do next, we are taking a vacation from the physical. We have time to use our mind to work out situations in a deeper way, as if we are looking at all that is going on down the side road. This technique for problem solving is a big benefit of quiet, still meditation time. Another way to use the deeper and more far-ranging view is to plan out our own future, and a step-by-step sequence of what we need to accomplish a goal. Then at the end of meditation, we can record our new plan or insights in a journal. The most joyful way I like to use this in-depth quiet time in meditation is to think about family and friends, send them loving thoughts, and then visualize my love spreading outward, person by person and on throughout the universe, including to those who are dear to me and have left my sight in the earthly physical plane. Which brings me to another benefit of this in-depth experience: I feel emotionally close to those who have passed on when I think about them while sitting in meditation. My mother passed away many years ago, but I gather her wise counsel while conversing with her in the depth of quietude. I feel benefitted by visiting the depths of my being, discovering again the endless joy springing from that eternal place within us all. I feel connected to all in the river of bliss flowing deep within my being, a place I can visit and imbibe in at a moment’s notice by sitting still in meditation.
Traditional Wytches Soap
Posted by Lyn~River Wytch
4 parts of lard 3 ounces of lye 5 cups of water 1 tablespoon of Lavender Oil 1 tablespoon of Rose water 1 1/2 tablespoons of Patchouli Oil 1 cup of fresh Strawberry juice 1/4 cup of dried soap bark herb [[*Soap made from Jewelweed juices removes all itches....and: *You can add what you wish of Herbs / Oils 'with healing / cleansing or soothing properties' that you want to use and enjoy ~ in 1 tablespoon measures]]
Lucinda the Blaze garden keeper
Posted by Blazing Eagletree
This is a story I wrote for this drawing-----
Lucinda the Blaze garden keeper
by Blazing Eagletree
Well her name means she is a flower child but has her powers of fire. She works in the hot summer gardens making sure it stays looking its best for this is her home. She loves to play in the rain also though and don't be fooled by the name, even though she stays hot and is a little worker. She loves to have friends around her and her family also. She helps other fairies with their homes as well. Sometimes; but helps them by the full moon light for that is the time she just sits back and admires what she has done. She loves for animals to play in her garden and loves to have wood furniture out for others also and the spider is a great friend to her. As winter comes she uses her body heat to protect the roots of all that she made so awesome during the summer. She takes the old vines and leaves and petals and uses them for clothing for her and her friends and every once and awhile she will dress up the spiders with some leafs just as a thank you. She is a loving fairy and if you ever get the chance to see her awesome work in a garden, leave her something for a thank you and she will reward your garden greatly.
Celtic Dragon History
Posted by The Warlock
DRAGON The European dragon was often synonymous with the Ouroboros or Earth Serpent. In Brittany he was 'the dragon of the Bretons.' Each May Day, it was said, he uttered a terrible scream that could be heard underneath every hearth fire, demanding burial of a tub of mead as an offering to him. The official emblem of Wales is still the red dragon, derived from the Great Red Serpent that once represented the old Welsh god Dewi. The Celtic dragon represents sovereignty, power or a chief, such as Pendragon, the Celtic word meaning 'chief'. The Red Dragon of Cadwallader or Cadwaller is the emblem of Wales 'upon a mount vert, a dragon passant, wings expanded and endorsed gules - the Red Dragon Dreadful'. It was blazed on King Arthur's helmet in battle, later it was associated with Geoffrey of Monmouth and Owen Glendower. The Saxons had the white dragon as a royal standard. In early Britain it depicted supreme power. The Heraldic dragon varies greatly, especially in the shape of its ears, but the wings are always those of a bat; the tongue and tail can be barbed; it breathes out fire and is a symbol of power, wisdom and one who has overcome an adversary or fortress. The Tudor Red Dragon indicates Welsh origins. Dragon Tygre and Dragon-Wolf are composite creatures and support the arms of the City of London. The Dragon appears in much more than its classical forms within British mythology. It is sometimes a worm and is derived from northern European prototypes (Lindorm). It is sometimes a waterserpent or monster. In all instances, the dragon exemplifies elemental power, especially of the earth. The dragon which Saint George overcomes is symbolic of paganism, but such obvious symbolism overlays a great deal more subtle imagery. The two dragons which Merlin Emrys releases from under Vortigern's tower are emblematic of the vitality of the land which is chaotic unless tamed or wielded by a true ruler. In a story about the origin of Samhain Eve we read that the dragon is symbolic of the Cailleach who holds the power of winter over Brigit's lamb, symbolic of spring.
The Dragon slain by St George was an heraldic dragon, wit bat's wings, a sting in its tail and fiery breath. We find it in some of the English fairy-tales, and it is to be seen in church carvings and in many of the Italian pictures of St George, such as the Carpaccio painting, where the dragon is pathetically small. Most of the British dragons, however, are Worms after the Scandinavian pattern, wingless, generally very long, with a poisonous rather than a fiery breath and self-joining. Nearly all the Celtic dragons are worms. Worms and dragons have some traits in common. Both are scaly, both haunt wells or pools, both are avid for maidens and particularly princesses, both are treasure-hoarders and are extremely hard to kill. It seems as if the model on which both are founded is the fossilized remains on prehistoric monsters. In England there are legends of a few winged, fiery dragons, the Dragon of Kingston for instance, who 'cooked his meat to a turn' according to the tradition picked up by Ruth Tongue in 1911 from Cothelstone harvesters and recorded in COUNTY FOLK-LORE, VOL.VIII. He was choked by a great boulder rolled down the ridge into his mouth as he opened it to belch out flames. The Dragon of Wantley was a true dragon, typical in his attributes, behaviour and the method of killing him, though this was also used against worms. A condensed version of the rhymed account given by Harland and Wilkinson in LEGENDS AND TRADITIONS OF LANCASHIRE is representative. One item worth noting is the anointing of the champion by a black-haired maiden, for maidens played a large part in the dragon legends: This dragon was the terror of all the countryside. He had fourty-four iron teeth, and a long sting in his tail, besides his strong rough hide and fearful wings. He ate trees and cattle, and once he ate three young children at one meal. Fire breathed from his nostrils, and for long no man dared come near him. Near to the dragon's den lived a strange knight named More of More Hall, of whom it was said that so great was his strenght that he had once seized a horse by its mane and tail, and swung it round and round till it was dead, because it had angered him. Then, said the tale, he had eaten the horse, all except its head. At last the people of the place came to More Hall in a body, and with tears implored the knight to free them from the fearful monster, which was devouring all their food, and making them go in terror of their lives. They offered him all their remaining goods if he would do them this service. But the knight said he wanted nothing except one black-haired maid of sixteen, to anoint him for the battle at night, and array him in his armour in the morning. When this was promised, he went to Sheffield, and found a smith who made him a suit of armour set all over with iron spikes, each five or six inches in length.
Then he hid in a well, where the dragon used to drink, and as it stooped to the water, the knight put up his head with a shout and struck it a great blow full in the face. But the dragon was upon him, hardly checked by the blow, and for two days and a night they fought without either inflicting a wound upon the other. At last, as the dragon flung himself at More with the intention of tossing him high into the air, More succeeded in planting a kick in the middle of its back. This was the vital spot: the iron spike drove into the monster's flesh so far, that it spun round and round in agony groaning and roaring fearfully, but in a few minutes all was over, it collapsed into a helpless heap, and died. The Serpent of Handale in Yorkshire seems to have been half-way between a serpent and a dragon, for it had fiery breath and a venomous sting. It was a devourer of maidens, and a young man called Scaw killed it to rescue an earl's daughter. The dragon, who haunted Winlatter Rock in Derbyshire was said to be the Devil himself, taking that form, and was driven off by a monk who planted himself on the rock with his arms outstretched in the shape of a cross. So great was his concentration that his feet sank deep into the rock and left the impression of two holes there. In the second part of the tale, a concerted effort of the neighbouring villagers drove off the dragon. He sought refuge down Blue John Mine and the Derbyshire springs have tasted sulphurous and warm ever since. Aldrovandus gives fifty-nine folio pages to dragons, and turns up much interesting material in the process. He deals with humans of the name of Draco, with sea-serpents, tarantulas, plants, trees, stars, devils, quicksilver, mountains, traps, fistulae, sirens, Hydras, anacondas, whales, leviathan, fossils, heiroglyphs and even with an early form of aircraft called a Dragon, though not manufactured by De Havilland, which flew. He adds that it is possible for unscrupulous people to forge a dragon, by plastic surgery on the cadaver of a Giant Ray. But his main point is that the words 'dragon' and 'serpent' are interchangeable. He points out that the reptile which attacked Laocoon is called by Virgil a serpent in one place and a dragon in another. 'Why', wrote Kingsley in 1849, 'should not these dragons have been simply what the Greek word dragon means-what ...the superstitions of the peasantry in many parts of England to this day assert them to have been- "mighty worms", huge snakes?' This is the proper way to regard them. 'Dragon' was simply the medieval word for a large reptile, and the more one regards it as not being a joke from the fairy stories, the more interesting the tales about the Dragons may prove to be. Welsh Dragon Lore: Dragon stories can be found in many parts of Wales and it would seem that they played a large part in the folklore of the Middle Ages. Many of the stories seem to have some connection with the origin of ancient sites of worship.
Church paintings and carvings traditionally interpret the dragon killings as a symbolic battle between the forces of good and evil. The Christian heroes were generally knights in shining armour such as St George and St Michael, and they always managed to slay their dragons after long and dangerous battles. The mythical dragons were often given the responsibility of guarding treasure secretly hidden in deep caverns in wildest Wales. Even up to the end of the nineteenth century there were country folk who firmly believed in their existence. In the Vale of Neath there was a story of a dragon or winged serpent that was thought to frequent the area near the waterfalls of the Pyrrdin, Mellte, and Hepste Rivers. It concealed itself in the rocky gorges around Pont Nedd Fechan and apparently made a general nuisance of itself in the neighbourhood. Trelech at Bettws in Dyfed was once the home of a winged serpent. It was usually seen on or near a tumulus known as Crug Ederyn. When this was excavated a stonelined grave covered with rough slabs was found. It was reputed to be the grave of Ederyn, an early prince or chieftain of Wales. - Dragons and winged serpents were also reported around Lleyn and Penmaenmawr in Gwynedd, the ravines of the Berwyn Mountains, Cadair Idris, the wilds of Cardigan (Dyfed), Radnor Forest (Powys), the Brecon Beacons, the marches of Carmarthen and Worm's Head, Gower. In South Glamorgan, Llancarfan was haunted by several winged serpents and reptiles. The woods near Penllyne Castle concealed winged serpents which terrorized the neighbourhood. An eye witness described them as very beautiful, saying: 'Some of them had crests sparkling with all the colours of the rainbow. When disturbed they glided swiftly, sparkling all over, to their hiding places. When angry they flew over people's heads with outspread wings like feathers in a peacock's tail.' He denied that it was an old story to frighten children but insisted that it was fact. His father and uncles had actually killed some of them for they were 'as bad as foxes for poultry'. - Stories of winged serpents were told in the neighbourhood of Radnor Forest and several parts of North Wales; they were exterminated by local farmers. It is of interest that the Griffin, like the dragon, once had a prominent place in the folklore of Wales. The strange beasts is often depicted on inn signs and such names as The Griffin or even Three Griffins were popular for wayside pubs in the nineteenth century. We end this chapter of dragons, with a briefing from Janet Hoult's DEFINITION OF THE DRAGON. The dragon is a well known symbol all over the world, and although there are slight variations in its usual depiction (i.e. basically that of a large lizard with ears and wings), several main features are constant throughout. As the symbol is so widespread, I wondered when I first started to research the subject whether dragons could have actually existed on the earth at some time in the past, but had now become extinct. However, several years further on, I have found that there is no evidence for a theory of that kind at all. Dragons are not even a race memory dating back to the days of the cavemen and their encounters with dinosaurs,
as over 60 million years separate the end of the dinosaur age with the beginning of mankind. In previous centuries the case for dragons, as with many other mythical beasts, was more plausible, for nature was accepted unquestioningly as the work of God, existing solely for the use of teaching of man, and stories of fabulous foreign beasts, although only dubious hearsay, were taken as truth. Early discoveries of fossilised dinosaur bones, and travellers' tales of Komodo dragons would have added further proof. Medieval bestiary writers such as Topsell, Gesner and Aldrovandi knew people who knew other people who had seen a dragon, and there was a thriving trade in fake baby dragons. These 'Jenny Hanivers' as they were called were lizards with bats' wings attached to them, and were imported from several countries, those from Japan being considered the best. The Anglo-Saxon word 'drakan' is probably a Greek derivative, either from 'draco' meaning a dragon or large snake, or from the verb 'derkein', which means to see clearly. Dragons were credited with clear sight, wisdom and the ability to foretell the future. DRAGON'S HILL, OXFORDSHIRE The curious natural formation below the white horse of Uffington is said to mark the site where St George killed the dragon. The top of the hill is said to have been so poisoned by the blood of the dragon that it will no longer grow vegetation - in fact the top soil has long been eroded, to leave the chalk surface open to the skies. From historically-based mythologies we learn that the founder of the West Saxon kingdom, Cerdic, slew Natanleod at this spot, along with 5,000 of his soldiers. Natanleod was called the 'Pendragon'.
"...when faithful human beings or other creatures called upon them for help, they [the Powers of the Four Directions] must send their powers..."
-- Fools Crow, LAKOTA Each of the four directions has
special powers. These powers or Grandfathers are there to help us. The powers are from the East, the South, the West, and the North. To call upon the power we need to stand in the center and face each of the directions and honor all forms of life in each direction. Facing the East we honor all the two legged, four legged, winged ones, plants' nation and the animals. We repeat this prayer in each of the four directions. This allows us to become centered. When we are centered, then we are ready to call the helpers. It is said, when the student is ready, the teacher appears. If we are to be ready, we need to remember to always get quiet first. We do this by honoring and praying to the four directions.
"When you are in the woods, you cannot ever be lost. You are surrounded by friends and surrounded by God."
-- Joe Coyhis, STOCKBRIDGE-MUNSEE Every plant, every
animal, every insect, every bird, every tree is made up of God. God is life and everything is alive. When you are hunting, remember all nature is your friend. All nature has purpose. All nature participates in the life cycle. Nature communicates; Nature talks; Nature listens; Nature forgives; Nature respects; Nature loves. Nature lives in harmony. Nature follows the law. Nature is kind. Nature is balance. The woods are alive and beautiful. She is our friend.
"That is not our way, to set yourself apart and talk about who you are and what you've done. You let your life speak for you. With the Mohawk people, wisdom is how you live and how you interpret what your mother and father, what your grandmothers and grandfathers have told you about this world - and then how you interpret that into the fact of living every day."
-- Tom Porter, MOHAWK
It is said, how you live your life makes so much noise that people can't hear what you are saying anyway. It is so easy to see people who do not walk the talk. Creator, I ask you today to help me be humble. Let me spend the day listening. Help me to not brag or gossip. Help me today not to do those things that seek attention or approval from others. I am only accountable to You, Oh Great Spirit. You will tell me the things I need to know. Let me learn the lessons from my Elders. Let me teach the children by example. Today, let me walk the talk.
Just small list of some Herbs for magickal cooking
Posted by lyn~ River Wytch
Allspice- Money, Luck, Healing Anise- Protection. Purification. Deals with inner, personal issues related to lack of fulfillment. Helps one to become more open to happiness and enjoy company of others. Lemon Balm - Love. Success. Healing, especially for those with mental or nervous disorders. Gives energy to make one more desirable to the opposite sex. Basil - Love, Exorcism, Wealth, Flying, Protection. Causes sympathy between two people and soothes tempers between lovers. . Also used for courage. Bay Leaves - Protection, Psychic Powers, Healing, Purification, Strength. Attracts love and romance.Bay leaves impart strength to athletes. Caraway - Protection, Lust, Health, Anti-Theft, Mental Powers. The seeds strengthen the memory. Celery - Mental Powers, Lust, Psychic Powers. Cinnamon - Spirituality, Success, Healing, Power, Psychic Powers, Lust, Protection, Love. Aids in healing. Draws money. Stimulates psychic power and produces protective vibrations. Chamomile - Money, Sleep, Love, Purification. Coriander - Love, Health, Healing. Cumin - Protection, Fidelity, Exorcism, Anti-theft Rosemary -- Protection, Love, Lust, Mental Powers, Exorcism, Purification, Healing, Sleep, Youth Saffron -- Love, Healing, Happiness, Wind Raising, Lust, Strength, Psychic Powers Thyme -- Health, Healing, Sleep, Psychic Powers, Love, Purification, Courage Marjoram -- Protection, Love, Happiness, Health, Money The next time you feel you need a little magick in your life look no further than your kitchen spice rack ~ for there are ingredients of magick waiting to help you cook up your dreams. HubPages
How To Prepare Your Own Infused Oils At Home
Posted by Lyn~River Wytch
There is nothing more satisfying than gathering a basket full of fresh Jasmine, Honeysuckle or Rose blossoms [[etc.]] on a warm summers day ... and then preparing your own infused oil. There are 3 methods for preparing an infused herbal oil. You can use fresh or dried herbs. Flowers are best fresh, although the perfume of some flowers intensifies with drying such as gardenia, daphne and boronia. If using fresh flowers, *DOUBLE the QUANTITY of all recipes given*... If using Fresh Herbs for any of these methods *leave the herbs to wilt for six hours to reduce their water content which will spoil the final product*. WATERBATH METHOD 15 gm (1/2 oz) dried or if fresh use 30 gm (1 oz) herb (this is the total amount so if you are using a blend make sure you do not have more than this) 1 cup of oil Measure the herbs and oil and mix the oil to the herbs in a stainless steel bowl. Heat over water bath (a saucepan 1/4 filled with water) also known as a double boiler, which should be simmering. "Make sure the bowl is not sitting on the bottom of the pot but is floating in the water". Keep the lid on the oil. Stir occasionally and simmer for 30 minutes. Watch the oil does not get too hot. It should not smoke or bubble. It can burn easily and will develop an acrid smell if it overheats, which is very difficult to disguise. *Strain through four layers of butter muslin or some other very fine non-metal strainer.
*Strain twice if necessary as it is important to get all herbs out of the oil to prevent the herbal oil from going rancid or moldy. *Essential oils can be added at this stage for perfume and added therapeutic benefits.
SOLAR METHOD Use the same quantities of herbs and oil as for the waterbath method or approximately 3 tablespoons of finely cut herbs to 300ml (10 oz) of oil. The quantity of herb can be increased to produce a stronger oil. Put the herbs in a jar with a tight fitting lid and pour over the oil. *Make sure the herbs are all completely covered with oil. *Add one tablespoon of apple cider vinegar or white wine to help break down the plant material. Leave the jar to sit in the sun all day ...... and in a warm cupboard at night "for two weeks". Strain through four layers of muslin. *This process can be repeated two to three times to give a stronger oil. *The final product should be strong enough to leave an aroma when massaged on the skin. *Always test infused oils on the skin. Don't rely on just your nose.
CROCKPOT METHOD Use the same quantities of herbs and oil as for Waterbath method. Place the herbs and oil in a crockpot "and leave on a' low ' heat for "two hours". Follow the recipe above for straining.
Posted by Rev August Raine HP
For thousands of years, people have looked up at the moon and wondered about its divine significance. It should come as no surprise that many cultures throughout time have had lunar deities – that is, gods or goddesses associated with the power and energy of the moon. If you’re doing a moon-related ritual, in some traditions of Wicca and Paganism you may choose to call upon one of these deities for assistance. Let’s look at some of the better known lunar deities.
Alignak In the legends of the Inuit peoples, Alignak is the god of both the moon and weather. He controls the tides, and presides over both earthquakes and eclipses. In some stories, he is also responsible for returning the souls of the dead to earth so that they may be reborn. Alignak may appear in harbors to protect fishermen from Sedna, the wrathful sea goddess. Artemis Artemis is the Greek goddess of the hunt. Because her twin brother, Apollo, was associated with the Sun, Artemis gradually became connected to the moon in the post-Classical world. During the ancient Greek period, although Artemis was represented as a lunar goddess, she was never portrayed as the moon itself. Typically, in post-Classical artwork, she is depicted beside a crescent moon. She is often associated with the Roman Diana as well. Cerridwen Cerridwen is, in Celtic mythology, the keeper of the cauldron of knowledge. She is the giver of wisdom and inspiration, and as such is often associated with the moon and the intuitive process. As a goddess of the Underworld, Cerridwen is often symbolized by a white sow, which represents both her fecundity and fertility and her strength as a mother. She is both Mother and Crone; many modern Pagans honor Cerridwen for her close association to the full moon. Chang’e In Chinese mythology, Chang’e was married to the king Hou Yi. Although he was once known as a great archer, later Hou Yi became a tyrannical king, who spread death and destruction wherever he went. The people starved and were brutally treated. Hou Yi greatly feared death, so a healer gave him a special elixir that would allow him to live forever. Chang’e knew that for Hou Yi to live forever would be a terrible thing, so one night while he slept, Chang’e stole the potion. When he saw her and demanded she return the potion, she immediately drank the elixir and flew up into the sky as the moon, where she remains to this day. In some Chinese stories, this is the perfect example of someone making a sacrifice to save others. Coyolxauhqui In Aztec stories, Coyolxauhqui was the sister of the god Huitzilopochtli. She died when her brother leapt from their mother’s womb and killed all of his siblings. Huitzilopochtli cut off Coyolxauhqui’s head and threw it up into the sky, where it remains today as the moon. She is typically depicted as a young and beautiful woman, adorned with bells and decorated with lunar symbols.
Diana Much like the Greek Artemis, Diana began as a goddess of the hunt who later evolved into a lunar goddess. In Charles Leland’s Aradia, Gospel of the Witches, he pays homage to Diana Lucifera (Diana of the light) in her aspect as a light-bearing goddess of the moon. Hecate Hecate was venerated as a mother goddess, and during the Ptolemaic period in Alexandria was elevated to her position as goddess of ghosts and the spirit world. Many contemporary Pagans and Wiccans honor Hecate in her guise as a Dark Goddess, although it would be incorrect to refer to her as an aspect of the Crone, because of her connection to childbirth and maidenhood. It’s more likely that her role as “dark goddess” comes from her connection to the spirit world, ghosts, the dark moon, and magic. Selene Selene was the sister of Helios, the Greek sun god. Tribute was paid to her on the days of the full moon. Like many Greek goddesses, she had a number of different aspects. At one point she was worshipped as Phoebe, the huntress, and later was identified with Artemis. Her lover was a young shepherd prince named Endymion, who was granted immortality by Zeus – however, he was also granted eternal slumber, so all that immortality and eternal youth was wasted on Endymion. The shepherd was doomed to sleeping in a cave forever, so Selene descended from the sky every night to sleep beside him. Unlike most other lunar goddesses of Greece, Selene is the only one who is actually portrayed as the moon incarnate by the early classical poets. Sina Sina is one of the best-known Polynesian deities. She resides within the moon itself, and is the protector of those who might travel at night. Originally, she lived on earth, but got tired of the way her husband and family treated her. So, she packed up her belongings and left to go live in the moon, according to Hawaiian legend. In Tahiti, the story goes that Sina, or Hina, simply got curious about what it was like on the moon, and so paddled her magical canoe until she got there. Once she had arrived, she was struck by the moon’s tranquil beauty and decided to stay. Thoth Thoth was an Egyptian god of magic and wisdom, and appears in a few legends as the god who weighs the souls of the dead, although many other stories assign that job to Anubis. Because Thoth is a lunar deity, he is often portrayed wearing a crescent on his head. He is closely associated with Seshat, a goddess of writing and wisdom, who is known as the scribe of the divine.
Posted by Foxxy
Can you see the girl sitting and the boy hugging her neck ? See again…………….It is the reverse! It is our perception that influences our vision & thinking. Yes it is true...the guy is actually the one sitting on the couch with the girl hugging over him....can you see both versions?
History Of Native American Music
Posted by Onecrow
Music was a prominent part of the Native American culture. The Native Americans had a tribal culture and each tribe had its own distinctive form of music. However there existed pan-tribal an intertribal genres of Native American music as well. Elements of Native American Music The music created by Native Americans was primarily based on the use of percussions accompanied by vocalization. Vocalization in this form of music took many distinct forms that included singing and chanting solo, choral, unison, responsorial and multipart. Drums and rattles were the main percussion instruments used by the Native Americans. They helped to create a back beat for keeping a steady rhythm for the singers to keep timing. Generally the accompanying vocalization would consist of lyrics in the local language or non-lexical vocables that included sounds like chanting. Native American music has a slow and steady feel. It begins off gradually like the rising of the sun. Gradually however it picks up pace and becomes more emphatic as the rattle tremolos, drums and shouts kick in. This kind of music was often accompanied by dance and the changes in music would act as a signal for the dancers.
Native American Music Texts The collection of Native American music has certain pieces that were personal. This means that they were secret songs that belonged to the song writer and were played only by them unless others were given permission. Then there were those pieces that had been established as public pieces and anybody could play them. A large part of Native American music consists of tunes that are considered to be sacred and are often reserved for special ceremonies. These kinds of music pieces are considered to be ancient and unchanging. Ritual speeches and public sacred songs also formed part of the collection. Ritual speeches were perhaps one of the most interesting elements of Native American music. They were considered to be musical because they had a rhythm and melody to them. These speeches would illustrate the purpose of the specific ceremony that was taking place. Another distinctive element of Native American music is the use of vocables. These are basically words or sounds that have no lexical meaning. This is a common feature of many different kinds of Native American music. Vocables were primarily used at the start or towards the end of a song. Popular Native American Songs Some of the most popular Native American songs include the Navajo Shi Naasha. This song was written in commemoration of the end of Navajo Internment in Fort Summer in the 1860s. Other popular songs are tribal flag songs which each tribe developed for themselves. National anthems were also a prominent part of the musical culture of Native Americans. Powwows and other social ceremonies would also be kicked off with a musical performance. You will also be able to find an extensive range of dancing songs, courtship songs and in fact some of the most popular American tunes like Dixie, Jambalaya and Amazing Grace are of Native American origins.
Recent Pagan Poll results
Posted by Foxxy
Survey Results: Pagans Strike a Balance, Find Inspiration in Nature
THE SITUATION: In the midst of a changing religious landscape, Pagans are telling us who they are. THE PROVOCATION: What do modern Pagans believe? What are their priorities? Is Paganism a religion? A philosophy? Or a little of both? These are big questions with no easy answers. But a pair of independent surveys conducted recently by the founder of The Provocation provides some insights into what makes the modern Pagan community tick. It's a community of great diversity, and one of the difficulties encountered in promoting this survey was a healthy skepticism. Understandably, some folks didn't want to be told what they believed. No survey can or should do that. What it can do is provide a snapshot of a group at a certain moment in time. Such a "group portrait" won't depict any single individual, but it will depict a panorama made up of many individuals. What does that panorama look like? Boiled down into its simplest terms, the bumper-sticker message "Nature is My Church" isn't too far from the mark. But a bumper sticker can't begin to do justice to the richness and variety that's present within this community.
It is, indeed, a religious (or spiritual, if you prefer) community. The second of the two surveys found that slightly more Pagans actually believe in deities - most commonly plural - than the population in general. Among Pagans, the total was 93 percent, compared with 89 percent of those surveyed in a recent poll conducted for The Atlantic. But there the similarities end. Whereas most Americans are monotheistic, fewer than 1 in 10 Pagans in both surveys described themselves this way. Slightly more than half considered themselves polytheists, acknowledging many deities, while more than 3 in 10 identified with pantheism, the belief that deity is present and manifested in all things. This belief, however, may be more common than that number indicates. In response to a question concerning the nature of deity, a full 71 percent of respondents to the second survey said deity is "present in everything" - an answer most consistent with pantheism. The other options identified the gods as beings associated with Earth (10 percent), the cosmos (1 percent) and another dimension (18 percent). This indicates that Pagans are grounded in the natural. Their concept of deity reflects this. Indeed, Pagans in the second survey identified deity as natural, rather than supernatural, by a margin of nearly 2 to 1. Bolstering this conclusion, a question concerning the afterlife in the first survey found that a mere 2 percent of respondents believed in a resurrection, while 84 percent believed in reincarnation. The conclusion: Even death does not end one's attachment to nature. Time and again, the two surveys affirmed that the label "nature-based" is entirely appropriate for the majority of Pagans. The first question in the initial survey set the tone for this conclusion. It offered participants three options in identifying "the most important element in Paganism." An overwhelming majority - 87 percent - chose "reverence for nature" over "worship of the gods" (10 percent) and the practice of magic (3 percent).
That's not to say these other elements are absent from Paganism. As we have seen, more than 9 in 10 Pagans believe deity exists. And a further question in the first survey reveals that more than 82 percent practice magic. It's a question not of belief, but of emphasis. While 22 percent of respondents described their Pagan practice as ritually based, 78 percent identified it as primarily philosophical. And whereas many other religions emphasize deity and the supernatural, Paganism emphasizes the natural - even when it comes to deity. Although the majority of poll respondents reported coming from Christian backgrounds, this isn't the Christian god we're talking about. That much is apparent. Just a bare majority (55 percent) regard deities as independent beings. Slightly more than 4 in 10 consider deities to be aspects of the collective unconscious (26 percent), projections of the human psyche (11 percent) or metaphors or the human condition (4 percent). Although nearly 9 in 10 respondents viewed deities as immortal, most saw them as limited in other ways. Three-quarters said deities are fallible. Only 4 in 10 said they were omnipotent, and fewer than half said they created the universe. Vast majorities said gods don't require sacrifices, a belief that not only separates them from Christians - who see the sacrifice of Jesus Christ as fundamental to their faith - but also from caricatures of Pagans that appear in pop culture from time to time. The Wicker Man, with its depiction of human sacrifice, comes to mind.
Unlike Christians or Muslims, a majority of respondents don't consider worship to be the most appropriate response to deity. What is the attitude of Pagans toward deity? Among six possible answers to that question, only 17 percent chose "worship." By far the most common answer was respect, chosen by three-quarters of respondents. Pagans' attitude toward prayer offered another contrast with the views promoted by monotheism. The catch-phrase "God answers prayer"? It doesn't seem particularly relevant to the Pagan worldview, as expressed by respondents to the second survey. Although 13 percent said prayer is sometimes answered, the clear majority (64 percent) viewed prayer primarily as a tool for focusing the mind. An additional 13 percent answered that its primary purpose was to provide hope, and only 4 percent said it made no difference. Time and again, respondents indicate a preference for openness and equality over authoritarian absolutes. Deities don't judge people, 55 percent of respondents said. When asked, further, whether Paganism was compatible with each of several other belief systems, the results were revealing. Most participants (84 percent) found it most compatible with Buddhism, a response that should be anything but surprising. Like Paganism, Buddhism does not deny the existence of deities but does not emphasize them the way monotheism does, either. Many Buddhists, indeed, hold a pantheistic view that is similar to the belief held by many Pagans. In a similar vein, more than two-thirds of respondents also found their beliefs compatible with agnosticism. This reaffirms the conclusion that most Pagans share belief in deity, but most don't consider it essential. Here again, they part company with monotheists. Their responses to two other questions confirm this: Fewer than half of respondents considered Paganism compatible with Christianity (45 percent) and Islam (35 percent).
But it's not just monotheists who come up short. Only 45 percent of survey participants considered Paganism compatible with atheism. What might this indicate? The answer seems apparent. Pagans value openness, so they're less likely to respect a group that doesn't share that value. Christians, Muslims and atheists have this in common: Each group is exclusionary. Christianity banishes nonbelievers to a fiery pit; the same eternal fate awaits non-Muslims. Atheists? They've banished the concept of deity altogether, and that's a concept 93 percent of Pagans affirm.Pagans share a good deal of ritual and symbolism with Christianity (indeed, many Christian rituals are based on ancient Pagan practices), but they recoil at notion that "whoever is not for us is against us." Such dualistic concepts as heaven/hell, God/Satan find no place in the worldview of most Pagans. With atheism, Pagans share a history of persecution at the hands of Christians, but that doesn't mean they're willing to reject the concept of deity altogether. This, many might say, would amount to throwing out the baby with the bathwater.
Pagans, as a group, are a little more complex than that, which may be why some objected to an idea of responding to this sort of survey. Few people like to be stereotyped or pigeonholed, and this may be even more true in the Pagan community. Indeed, the survey revealed that the community is much more a group of individuals: 86 percent said they expressed their beliefs primarily in an individual context, rather than in a group. The Pagan view of sexuality also appears to be more complex. Unlike Christianity, which posits a decidedly masculine deity, Paganism posits a more balanced view. Survey results debunk popular notions that Paganism is inherently hostile toward masculinity and reveal instead a down-to-earth, largely egalitarian view.
Unlike the general population, three-quarters of respondents were women. But other surveys have shown a disproportionate number of women attend Christian churches, as well. Clearly, the number of women attending Christian congregations hasn't created a hotbed of anti-male sentiment. And despite hateful rhetoric from the likes of Christian fundamentalist Pat Robertson, there's no evidence at all to suggest that Pagans are anti-male. Rather, the concept of equality between the sexes rules the day. For example, more than three-quarters of survey respondents viewed deity as having sexual or gender identity of some sort. But despite widespread references to "the goddess" in Pagan culture, fewer than 1 percent regarded deity as exclusively feminine. More than 70 percent answered that some gods were feminine and others masculine, while 21 percent viewed deity as either asexual or transcending sexual categories. None viewed deity as exclusively masculine.
In terms of sexual orientation, the percentage of gays and lesbians among respondents - 8 percent - closely mirrors the national average. An interesting difference, however, was seen in the percentage of respondents self-identifying as bisexual. Among the general population, other surveys have placed this group at somewhere between 2 and 4 percent. But among respondents to this survey, nearly one-quarter (24 percent) considered themselves bisexual.
Some other findings:
Demographically, the survey touched a broad cross-section of age groups, with more than half of respondents (53 percent) falling between the ages of 31 and 50. While 21 percent of respondents identified as lifelong Pagans, the vast majority were converts from other belief systems. Nearly 6 in 10 previously practiced some form of Christianity. Contrary to the belief among many non-Pagans that most Pagans identify as Wiccan, only a minority (41 percent) of respondents did so. In all, 4 in 10 reported being subject to bullying or harassment related to their Pagan beliefs. More than 8 in 10 reported having at least some college education, compared with slightly more than half of the general population. The percentage of respondents who had completed some college or received a bachelor's degree were higher than the percentage of the general population; the percentages of both groups with post-graduate degrees were roughly the same.
I want to thank all those who took the time to respond to these questions. Nearly 700 people have responded to the first survey, while more than 225 have taken the second. Though the surveys were distributed widely online, it's impossible to gauge the nature of the sample or the margin for error. All results were submitted anonymously. Participants were relied upon to follow the instructions (i.e., that only self-identified Pagans respond), and the poll was set up to prohibit multiple votes from a single individual. The purpose of this survey is merely to provide a broad overview of the Pagan community in mid-2012. I invite others to build on this research with their own surveys that, it can be hoped, will provide a clearer picture of Paganism as we move forward further into the 21st century. The conclusions drawn above are those of the author, but the results - as with any survey are certainly subject to interpretation. In order that the readers might draw their own conclusions, complete results of the two surveys have been provided below.
[ see the questions and reesults at: http://www.theprovocation.net/2012/06/survey-results-pagans-strike-...
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue listening from where you left off, or restart the preview.