thestarlitcrossroads

[thestarlitcrossroads]

Greetings I live in rural America and the 8 boughs mentioned aren't anywhere near me. Do you know if it would work if I substituted the boughs for related woods?

Oh yes! Use the trees that are on the land you dwell on always :)

[thestarlitcrossroads]

An extremely rare turquoise-ground rouge-enamelled ‘dragon’ tripod censer, Qianlong six-character seal mark in rouge enamel in a line and of the period (1736-1795);9 ½ in. (24.2 cm.) high.

Courtesy Alain Truong

[thestarlitcrossroads]

Divination Fundraising Drive for Helping Hazel Find Her Voice.

I have known Hazel for a very long time now. We lived together as roommates in our younger days. She has shared so much of her knowledge and experience with me. She is a genuine woman who lends a helping hand whenever any of her friends needs help. She also is a great mentor to other transgender people and to witchcraft seekers. Follow her blog @sleepyoldowl if you aren't already. Now it is time for her friends to help her! I am beginning the drive by offering readings and she and her friends may step up to offer other services in the coming weeks, so keep watching.

To help her raise funds for her voice feminization surgery, I am offering tarot readings in exchange for donations to her gofundme https://www.gofundme.com/f/help-hazel-find-her-voice

What you get:

For a $25 donation, you get a 3 card reading for your question from your choice of one of my decks, a photograph of the reading and a detailed typed explanation of how it answers your question.

For a $50 donation, you get a Celtic cross card reading from your choice of one of my decks, a photograph of the reading and a detailed typed explanation of how it answers your question.

For a $75 donation, you get a Celtic cross card reading from your choice of one of my decks and a video call on Facebook messenger or Skype to go over your reading and detail how it applies to your question.

How to donate and redeem for your reading:

1) Donate to Hazel's gofundme.

2) Email me a copy of your receipt at sarasuperid at Gmail and explain your question. 3) I will confirm the donation with Hazel, then send you your choices of decks, confirm your question, and tell you when you can expect your reading or schedule a video call.

[thestarlitcrossroads]

This weekend, the Sidereal Coveen met in the woods for a period of witchcraft.....and glamping.

Discussing various books we had read of late, we decided to hold the Feast of Elphame from Viridarium Umbris. We collected plump red huckleberries and delicious black raspberries, plantain, ferns, and foxglove to drop our wishes into a stream. We constructed the table with branches and river stones from nearby. Our "cloth" was devil's club leaf. The table was laid with berries, leaves, bread and cheese, and sweet dandelion wine.

We turned and did not look back.

[thestarlitcrossroads]

SPEAKING of spirits and dreams, last night I dreamt about andrew d chumbley (which is wild because I’ve just barely started tackling Azoëtia and from what I understand dreams are like, important in Cultus Sabbati theology)`

in my dream I was like “hey I like your stuff but it’s kind of difficult to understand” and he was literally like “yes. that’s intentional” 

[thestarlitcrossroads]

The Dragon-Book of Essex

The Exposition of the Four Elemental Weapons

• • •

The Sceptre of Arte:

Trident, Stang, & Wand

The Cup:

Ritual Cup / Graal

The Arthana:

Sword, Dagger, & Nail

The Disk:

Coin, Ring, Amulet, Pentacle, & Paten

Binding Enchantment of the Four Wepons:

The Exordia Pt. 5,

Grimorium Symnosa Dracotaos

—by Andrew D. Chumbley

[thestarlitcrossroads]

This year with the dragon was very valuable. My visualization and manifestation skills increased. I grew in my confidence and discipline. I kept up with regular daily devotions of the stellar transvocations and the monthly dark moon rites for 8 months. I led a ritual at a dragon themed gathering that went very well.

In August, a years long ignored health problem said enough! and the several months of recovery from emergency surgery meant I made it to work and fed and cared for myself and little else. I am much healthier for this being resolved. I have to be gentle with myself that I couldn't continue to practice. Had I not had the health issue, I know I would have kept up with my daily and monthly practice. My abilities were improving quickly and now remain stronger.

The types of spells that in the past took weeks or months to manifest now were manifesting within a week or days. For example a spell to find a great deal on a house manifested in a day. Getting the beautiful siamese-tabby kitten I wanted at the pound, despite 2 people being ahead of me to adopt her happened right away. My visualization comes in color instead of grays. I had more vivid and more magical dreams. My spirit flight improved and mysteries of alchemy began to flood my visions.

My boyfriend and I concluded our year with a casual rite of rememberance of the practices thus far and setting of intention to return to more dedicated observence in the future. The weather delivered a dramatic wind storm and the gales created a cyclone of smoke and flame from the vessel's crown and smoke from the large cauldron lasted over an hour as we stood by and fanned the flames.

The remains pictured here in the morning light. The portents were good for our next year, and I will keep the traditions that feel a right level of commitment for this year as I go forward.

[thestarlitcrossroads]

“The seeker must immerse himself entirely within the current of magic and, in turn, magic will merge entirely with him.”

— Andrew Chumbley

[thestarlitcrossroads]

Faery/Feri is an ecstatic tradition of witchcraft. That means it’s an embodied tradition, and it’s a lineage passed physically. By its very nature it requires in-person transmission. But many of us, for various reasons, will never live near an initiate or be able to travel to visit one. What do we do if this flavor of the craft speaks to us and we find ourselves without access to a teacher?

[thestarlitcrossroads]

“In the seething chaos of universes new-born, I was; At the dwindling twilit death of worlds, I shall be; For my Very Flesh is of Thy Stars.”

— Andrew Chumbley, The Dragon-Book of Essex. 

[thestarlitcrossroads]

i am so confused in how one should mostly rely on creating spells. how does one even start? with intuition? “oh this will work” or what ☹️

From a traditional witchcraft standpoint, using historical or traditional spells proves to be powerful and effective. Traditional spells also have energetic umph from years of use. Generally even when using a standard spell, a witch will still add in a personal element to make it their own.

Writing your own spells can be super helpful to understand spell structure and the hows for doing spellwork. However, using tried and true spells is completely valid, and can help if you’re stuck. And you can always adapt spells, especially versatile spells, like knot charms and spellboxes.

It is popular to privilege creating your own spells versus using published spells or traditional charms. But truthfully, there wouldn’t be the popularity all throughout publishing history of standard spells if a lot of people weren’t using them.

We suggest knowing how to do both. Start with standard spells or making adaptations to standard spells if it will help you build experience and confidence writing your own. If your comfort zone is creating your own spells, take that creative thinking and see if it helps you understand the structure and metaphysics behind the spells you find in books. You might discover some techniques you want to try this way.

@spiritscraft, @visardistofelphame, @ioqayin

[thestarlitcrossroads]

Eternal Return.

[thestarlitcrossroads]

Grimoire: The Sacred Grammar of Magick

Or how to add a little something extra to your GriMORE (heh)

Puns aside, lets begin...

Firstly, what is a Grimoire?

"The derivation of 'grimoire' is not entirely certain. In the early nineteeth century it was suggested that it came from the Italian 'rimario', a book of rhymes or Bible verses. It more likely derives from the French word 'grammaire', which originally referred to a work written in Latin. By the eighteenth century it was being widely used in France to refer to magic books..."

- Davies, Owen (2009). Grimoires: A History of Magic Books

A book of magic spells and invocations. Origin- Mid 19th century: French, alteration of grammaire ‘grammar’.

-Oxford English Dictionary

Despite its original derivation not being certain, it is known that the most common modern association is with the French word ‘grammaire’. It was during the 18th and 19th centuries that France allowed a way for Grimoires to become more available to the general public with the use of Bibliothèque bleue (blue library). This wider publication also increased the interest in occultism among the British following the publication of Francis Barrett's The Magus in the early 19th century, the term entered the English language in reference to books of magic( Davies, Owen (2009). Grimoires: A History of Magic Books).

It was because of these various factors that the word ‘Grimoire’ began to be used as a more general reference of magical books and texts, vs what it had been before as a word describing magical texts that were typically written in Latin.

And in the more modern sense, grimoire is certainly a word used to describe any book of magic.

That all said, there are certainly many magical books and texts that are similar to grimoires or that could easily be labelled as grimoires; however, not all magical books are grimoires.

Per Owen Davies, a grimoires is “...being based on the conjuration of spirits, the power of words, or the ritual creation of magical objects.”

A VERY Brief History

The history of grimoires can be laid out in the following: Ancient period, Medieval period, Early Modern (with a special note for the 18th and 19th century), and modern day.

The Ancient period constitutes as pre the Fall of the Roman empire.. It was during this long time frame that European Grimoires took great inspiration from. Specifically, it was the ancient civilizations that surrounded the Mediterranean and middle east, and countries within the middle east. Particularly, the religious traditions of various pagan practices, Judaism, Christianity, and Islam were some of the greatest influences on Medieval European grimoires.

The Medieval period marked the period of what folks would label as the “classical” grimoires. Despite the rise of Christianity and the Church attempting to stomp out all pagan worship, it was never able to mark a clear line between religious worship and magical working, “ The use of such books on magic continued. In Christianised Europe, the Church divided books of magic into two kinds: those that dealt with "natural magic" and those that dealt in "demonic magic,” (Davies, Owen (2009) Grimoires: A History of Magic Books).

In the Early Modern period, grimoires had become more common place and known within society. The Renaissance had fueled the increase interest and pursuit of Medieval grimoires, as well as a rise of interest in Hermeticism, Judaic Mysticism, and the occult.

And with the rise and improvement of printing in Europe, which soon resulted in mass printing, allowed for more exposure towards the general populace.

Particularly during the 18th and 19th century, grimoires had become mass produced and widely available across western Europe (especially within France).

Due to this increase of interested in folklore, mysticims, and the occult, many historians took an interest in magic and in grimoires. Many even went on to publish snippets of grimoires within their own history books.

In the late 19th century, many famous grimoires (such as the Key of Solomon) were reclaimed by various magical groups, the OTO and Golden Dawn being some famous examples.

In Modern Day, we find that access to many ancient and more recent grimoires are far easier to access, than they ever have been before.

One can easily log into sites (such as sacred-texts.com) and view a number of different grimoires and magical texts for free. And even before the internet, many books and texts could be found in the local library or purchased.

This has resulted in the rise of many new magical groups, traditions, and societies (even the resurrection of old ones). There are many modern day grimoires that have become quite popular and influential to the magical scene, pulling from both historical information as well as new found knowledge and experience: such as Azoetia and The Dragon Book of Essex.

Here is a generalized interactive timeline of grimoires throughout the centuries

Famous Grimoires

There are dozens and dozens of grimoires out there (here have a list), way too many to mention all in one post. So instead, I will briefly talk about some of the more famous, influential, and well known ones. So please, do forgive me if I leave out a few important ones.

-

The Keys Of Solomon (Greater and Lesser)

Perhaps one of the most influential and well known grimoires, The Key of Solomon is a 16th century grimoire which gives a thorough description of the process of summoning a spirit, with chapters on the various supplies the magician will require, and the tasks they must perform. -X

The Lesser Key is one of the best-known grimoires, primarily for the first section, the Goetia, which features charming descriptions of the 72 demons conjured by Solomon, along with illustrations of their sigils, and the tools required for summoning. -X

Unlike the Key of Solomon, the Lesser key contains content from multiple different books.

The original texts having been written in Latin, these are truly is the idea of what a grimoires is in every sense. Their influence is widespread both historically and magically speaking. Find yourself in a group with a random bunch of occultists, and you’ll easily find a dozen pulling from these books.

-

Petit Albert

Le Petit Albert is an French grimoire that has gained some degree of fame or infamy. It lists a number of spells for results such as dental health and invisibility. -X

Though not quite as famous or influential compared to some grimiores. Petit Albert still had a large mark on the modern development of the grimoires and folklore of magic. It included instructions on making a Hand of Glorey.

But most of all, it marked a historical importance of the mass print. It was one of the first widely available grimoires in France.

-

The Sixth and Seventh Books of Moses

This grimoire is an important text of folk magic from the German tradition. It was first published by Johann Scheible in Germany in 1849, and in New York in 1880, although versions circulated in Western Europe in pamphlet form as early as the 18th century. -X

The Sixth and Seventh books of Moses had a particular influence in both Europe as well as America, used within Appalachian and Pennsylvanian Dutch magical practices. They even circulated within Scandinavia and Central Europe and were at times referred to as “Black Bibles.” Though with this one, I have not seen a valid source given, aside from “Versions of this work circulated throughout Scandinavia and Central Europe. In Sweden and Finland these books are compiled and published under the titles Den Svarta Bibeln and Musta Raamattu, respectively, meaning "The Black Bible". found on various sites like Wikipedia.

-

The Magus

Francis Barret's The Magus is a compilation of magic, alchemy, and accounts of historical magical adepts, which copies extensively from Agrippa's The Books of Occult Philosophy, The Fourth Book of Occult Philosophy, and the Heptameron.

It is a foundation text of the occult revival, and is thought to have influenced the work of later occultists such as Eliphas Levi. -X

If Petit Albert marked the moment of cheap mass producing, The Magus marked the moment that grimoires were beginning to be translated into English and later being mass produced.

-

The Book of Shadows

Not necessarily a single specific grimoire or text, the Book of Shadows is a book containing religious texts and instructions for magical rituals specific towards Wicca, a religious tradition of Witchcraft and Paganism.

I assume that a lot of people’s first interaction with a grimoire or mention of one is via a Book of Shadows. Today, Wicca, and its related traditions, are a lot of folks’ first step into the magical and occult communities.

Despite its name, a Book of Shadows is exactly the same as a Grimiore. Doreen Valiented stated in “The Rebirth of Witchcraft” that most likely Gardner adopted the term for his Witches' grimoire (The Book of Shadows) from an article found in The Occult Observer V1 N3 1949.

Applying this knowledge to your own Grimoire

So you know a thing or two about Grimoires, what now?

You can create your own of course.

How? I see this appear all over the place online, as well as get asked occasionally by folks in person.

At the end of the day, a Grimoire is a magical book containing information about a person’s personal practice. It can even be an instructional guide if desired.

Its looks how you want it to be, it contains what you want and need, and it acts for whatever purposes you need.

That said, this doesn’t help a lot when a person has no idea what to do or what to put in it. So, I will provide some more ample advice.

1. - Look towards other grimoires for inspiration and reference

A number of historical grimoires already do this, so why not you? Look at how these grimoires are organized. What do they contain? How are they framed?

As an example, lets take a look at the Lesser Key of Solomon

Opening invocation

Initiation

Definitions

Lists of Spirits (the 72 demons)

magical seals

specific rites

You might include an opening charm or invocation at the beginning of your Grimoire. In certain books, such as Long Lost Friends, the tome begins with a written charm of protection for the carrier of the book. Others might include a written hex or curse to ward unwanted readers.

You might include such rites as an initiation (if you have one), specific rituals of importance (such as a rite of banishment or cleansing), etc.

A page of reference for definitions and specific might also be helpful. Lets say you reference a recipe for oil often, but don’t want to write it down every time. You can have a page that has it once, then reference that other times.

Next, you might want to list specific about spirits and various entities. I’d suggest straying away from ones that tend to be common knowledge. Stick more to personalized things that you want to remember and can’t find from a quick google search.

Magical seals can include anything from privately created ones, or even well known ones. These can act as a reference for future use, or even as physically written charms in their own right. The Grimoire is not only a book of magic, it is a magical book.

2. - Decide how it will be written

Are you going to write it in a more factual and straight forward practical piece? Is it going to act as a teacher’s manual? Is it going to be vague and hard to read, so that only the writer can understand it? Is it going to be written as a story (Such as the Black Pullet)? Is it going to consist mostly of art and only a little bit of text?

Think about how it will be laid out on the paper. There is more ways to write a grimoire than simply a book of charms and spells.

3. - Avoid putting in common knowledge

Don’t put in something that you can easily search for online. Put in things that are personal to you, things you won’t find online (or at least easily), things that are secret.

In my experience, I found that I got disappointed with old magical journals that held a bunch of stuff, but all that knowledge I could easily find on my phone or in one of my books. It left me feeling unsatisfied and I often gave up finishing the journal completely.

When I started to put more personalized things, more secret things, things you couldn’t find anywhere else, I felt satisfied. The same could be said of others.

4. - Don’t worry about organization

A lot of the old historical grimoires were a strange conglomeration of information, lore, and art. They have no real rhyme or reason behind how they were organized (or maybe they did haha).

Don’t worry too much about being exact and perfect with your organization. I find that if I worry too much about that I will never end up writing anything down.

Get it down first. You can later reorganize by re-writing it, taking out the pages and putting them into a 3 ring binder, rebinding the book with a new order, or copying the pages and organizing them into a PDF or a separate copy.

Just get it down.

5. - Its for you. Make sure its useful

Having a grimoire is fun and wonderful, but if its not useful for you it will never get finished/used. Make sure you’re writing it for yourself.

I sometimes find it helpful to imagine that I will pass it down to my children or a student. How useful would they find it?

6. - Make it an act of magic

A grimoire is a book of magic, but it is also a magical book. Make the act of writing it magical. Make it apart of your ritual and practice. Infuse it with your power and desire. It’ll help make things easier.

Use it for automatic writing, use it for trance art. Allow your tradition to fuel its creation.

The Grimoire cultus and magical art is something that will easily continue onward throughout modern time, even with the push towards digitization. Its built from hundreds and hundreds of years of lore and reference. And, I imagine it will continue to grow as more people are creating their own, both for public use and private study.  

For further reading on Grimoires, I would suggest the following

Grimoires: A History of Magic Books by Daives Owen

https://www.grimoire.org/

http://www.sacred-texts.com

[thestarlitcrossroads]

I shall go As a wren in Spring With sorrow and sighing On silent wing

I shall go In our Lady’s name Aye till I Come home again

Then we shall follow As falcons grey And hunt thee cruelly For our prey

And we shall go In our Horned God’s name Aye to fetch Thee home again

Then I shall go As a mouse in May Through fields by night And in cellars by day

And I shall go In our Lady’s name Aye till I Come home again

Then we shall follow As black tom cats And hunt thee through The fields and the vats

And we shall go In our Horned God’s name Aye to fetch Thee home again

Then I shall go As an Autumn hare With sorrow and sighing And mickle care

And I shall go In our Lady’s name Aye till I Come home again

Then we shall follow As swift greyhounds And dog thy steps With leaps and bounds

And we shall go In our Horned God’s name Aye to fetch Thee home again

Then I shall go As a Winter trout With sorrow and sighing And mickle doubt

And I shall go In our Lady’s name Aye till I Come home again

Then we shall follow As otters swift And bind thee fast So thou cans’t shift

And we shall go In our Horned God’s name Aye to fetch Thee home again

And I shall go In our Lady’s name Aye till I Come home again

And we shall go In our Horned God’s name Aye to fetch Thee home again

A video of @ioqayin and a beautiful fiery red bear singing Fith Fath

[thestarlitcrossroads]

3:33

The night air was filled with love, affection, and joy. It smelt of sacred fire, moist air, and alcohol. The bards sang and played their instruments, as folks danced or sat around the towering flames. Off in the distance, I could hear the twin cries of witches. They called, they shouted, and their voices echoed all across the lake. 

I could feel their voices quake throughout my entire being. Yet, I knew I had to wait till they returned. It was not my time yet. 

The bards and dancers tugged at my sleeves, giving gifts of cloved oranges. Desire was all over their faces. I kissed and kissed, till I knew the time had come. Upon 3:15, I gave a final kiss, before I fled into the night. I ran towards the beaches. 

Into the darkness, and over the bridge. I stopped waiting for the druid to finish his rite over the remains of the Dragon rite. I had known better than to disturb him. Upon 3:25, he finished. We passed each other with a smile and a nod, knowing that magic was afoot tonight. 

I stood at the edge of the beach, and sat at the boundary where the water touched the shore. There, I waited. And upon 3:30, I  began my rite. 

I stabbed my holy blade into the sand. The words of the blackest of prayers exited as a hiss. The silence was disturbed by my words, and not long after the toads joined in. I said the prayer over and over again. Three times three to seal my charm. 

And upon 3:33, I had finished the 9th prayer. Silence filled the air as the toads became quiet. I sat there waiting, and I took a breath unsure of what to expect.

I stood and turned around, and there he was. A hooded figure cloaked in black: the man in black. Despite his guise, I knew who he was. The thought of his name crossed my mind: Loki. 

We approached one another. And, I greeted him by name.

“What are you doing?”

“A bit of spell work,” I had replied.

“And what sort of spell work?”

“Nothing specific. I am following my intuition,” I boldly stated.

“Good.”

No other words were spoken. We continued on our separate ways, passing each other. I felt chills as I crossed the bridge and headed to my yurt. I would have true dreams. 

[thestarlitcrossroads]

Me singing the ballad of “Thomas the Rhymer” at the Sacred Fire. Filmed by the Bear

[thestarlitcrossroads]

Into the Dragon’s Mouth

On the First Day

This past weekend, the Sidereal Coven took a trip up to Vancouver, BC to participate in the Gathering for Life on Earth, an annual event that most of us have been road-tripping to a little over six years. This year the theme would be Dragons and Dragon Lore, and since members of our coven have been working out of the Dragon Book of Essex since December, we submitted a lecture and a public ritual. 

The trip up was lovely, and we were still making last moment decisions about our talk, and getting all giddy with excitement to see all our friends and loved ones again. 

We arrived on site, and were immediately set to work chopping wood, laying out lights on the trails, and helping to set up the Temple of Aphrodite, an adult private space for intimate time with ones partner(s). I was very excited, as the policy had recently been changed, and men were allowed to be Temple Maidens if the coordinator should deem it so. I set up most of the altar with the Faery Doctor and Mandrake Witch, and was told that this was the first time that the coordinator has not done it by herself. I have never had a very close connection to Aphrodite, but Venus and Aphrodite are one of the many names of the Witchmother, and so She holds a dear place in my heart. 

Upon finishing the altar, we sat around and had some delicious damiana liquor. I also gave a toast to Seb, the Urban Shaman with the Green Hair, as all present were very good friends with them, and I had missed the previous gathering because of grief for my lost friend. We then dressed in our finest white dresses, and processed down to the main site to declare the Temple open for all. 

Strong like the ocean Gentle as rain River wash my tears away Aphrodite! 

Then, all the Gathering campers came together to open the ritual space. We called up the fire with chanting and dancing. We called up dragons of Stone, Ice, Wind, and Flame with toning, dancing, stomping, and stillness. We called up the goddess of the site, Sasamat (Sasamat) SASAMAT ....sasamat.... 

All my wonderful friends were there. The Bear Shaman. The Red Haired Warrior Goddess and her beautiful consort, the King of the Green! The Trickster God was there, too, and the Water Dancer with her little brave goblin. And so many others, and so many new faces. My friends. My family. 

As soon as all ritual necessities were finished, I spied a water nymph swimming around in the lake, and I felt the Lady of the Water call to me. I stripped myself bare to the skin, and ran to the dock, diving into the freezing, refreshing water, laughing and splashing with the Water Nymph. I jumped into the lake at least three times a day, and more and more nymphs joined us there to play and scream with delight. 

I slept early that night, and woke well rested. 

On the Second Day

Then, oh THEN, my friends, the real work began. Little did I know that this weekend would be full of significant magical and spiritual occurrences for me. Confirmations, empowerments, and over all satisfaction. 

...Ritual Without a Rope...

Gathered together, we six witches. 

We called up a circle, surrounded by the Goddess. 

We called up the elemental spirits with dance and song.

We called down the gods by singing their sacred names. 

We sang up the ancestors with laughter.

We played up the Good Folk with a folkish charm. 

We six witches flew down into the caves deep below the earth, there to meet with the Dragon. 

He told me many things. Many things that were to come. He was so sad, so ancient, an ancient grief. His voice came out of the walls of the cave, his black scales shimmering with the names of gods and spirits. 

“Cunning One,” he called me “You shall work from the shadows and create great leaders of men.” 

He showed me a large cup made of white clay with the rim painted blue. “This is the Cup of Promise, the Cup of Community. You must all fill it with what will BE and drink from it in Pact. GO NOW!” 

And the circle ended as it began. 

...Meeting the Four Dragons...

Our main ritual consisted of meeting with the four dragons of Wind, Stone, Ice, and Flame. 

We woke them with offerings of tickles, stomping, listening, and joy. 

They imparted wisdom of how to be free, how to transform, how to be still, and how to dance. 

I wished to be still, so I stood with the Dragon of Ice, that contemplative serpent who dwelt upon the plight of the polar ice caps.... 

...Around the Fire...

I returned to the fire, for I could hear the drums and longed to dance and sing. 

My mind spinning from wine and mandrake, I sang a song of the Faery Queen and Thomas the Rhymer. I was in a deep trance state, and just let the spirit take me as I sang.  

Across the fire, I spied the Green Druid. 

There is a certain something when two sorcerers make love that a non-magical person will never be able to attain (in my experience). Perhaps it’s the fact that they can sense each other’s energies and know what needs to be done: push or pull. Perhaps it’s that they can enflame themselves with a deep desire and hold that throughout the entire session. Perhaps it’s that they know how to be deeply vulnerable with themselves and with others. Any of these ways, love making between two sorcerers is a powerful ritual act, and one of which the Green Druid and I took full advantage under the gaze of Aphrodite. 

I didn’t go to bed until four in the morning. 

On the Third Day

Upon the morn, I attended a divination by tarot workshop. I was very tired, and sucked down my morning coffee, praising Caffeina. I partnered with an equally tired Faery Maenad and we read for each other. The readings we gave were very powerful, and I am still meditating on what was revealed to me. 

When some of the participants had left, I led the remaining six (lots of sixes at this Gathering) in a divination game I had learned previously. The group decides on a question, or chooses to let the question form itself in the answer. We decided to ask the dragon spirits their advice and message for us. 

We followed the journey of a wealthy young man who was never satisfied, and ultimately lost everything by Fate’s hand, only to find himself in the Wilds of the Mountains. He lived happily ever after. 

...Casting Yourself into an Ocean Without a Rope...

We six met with those interested in our ecstatic ritual. 

We hissed as dragons and roared and stomped as we drew up a black, shining serpent to protect us on our journey to meet the Dragon of the Sea. 

We sang up the elements, and stamped to wake up the Earth, and clapped for Fire, and whistled for the Airs, and danced and sighed for the Waters. 

We called up the gods, and sang to the ancestors, and charmed the Good Neighbors with our laughter. 

Then we journeyed to the seas, the oceans, the mighty grey ocean. 

I was dragged under the waters by a rushing wave. Below, stretched out before me amongst the coral and bubbling waters, was a great, crumbling city. Algae crept over the forgotten buildings. Cars and pots and pans rusted in the salty water. All was ruin. 

A great serpentine dragon twisted her way to me from out the depths. She grabbed me and screamed: REWILDING. 

Suddenly, I felt myself back onshore. 

We flew back to our bodies and began to dance, and dance. Chant, and chant! 

LAUGHTER! One sang.

FREEDOM! One called. 

REWILDING! I bellowed. 

All through all until we were bellowing and wooping and laughing and toning. Then it burst up and back down into our bodies as one great drink from the CUP OF PROMISE. 

The circle was ended. 

So mote it be. 

...A Theme is Chosen...

After a much needed leap into the lake, we attended the yearly meeting where the members vote upon the theme for next year. 

The Dragon of the Sea spoke true: “Rewilding” would be the theme for next year. 

It is done! 

...A Ritual on the Beach...

The Seekers of the Dragon’s Knowledge gathered together on the beach. 

The Dragon Priests invoked the dragons and we entered into the Dragon’s Mouth, the Maw of Azhdeha! 

Each Seeker shifted and changed as they aligned themselves to the stellar body of the Dragon. 

BILO BILO HU!

Mazed and thrumming with the sensuous serpentine power, I returned to the fire to dance and drum. 

The stars finally revealed themselves, and I dove back into the water with the Water Nymphs and swam amidst the beautiful stars. A deep sense of peace and longing for that peace came over me. I was in awe, quite simply, floating on my back. Man was never meant to sit at a desk all day. We were meant for this: Good food, good drink, good sex, good friends, and staring at the stars in wonder. 

...the Witches’ Sabbat...

I returned to the fire again to warm up. Suddenly, holding an hoofed item that I just blessed in the Horned One’s name, I felt a call to go to the woods.  

In a cheerful daze, I wandered away from those crowded around the fire, telling stories and laughing, and away from the ring of firelight. At the docks I could hear, faintly, voices calling. I thought I saw someone out on the end of the docks...but no, the voices weren’t coming from there.... They were coming from the woods. 

Carefully, without light, I picked my way along the trail. In the distance, I could hear the voices getting louder, calling to someone. Calling to me. 

A red light appeared, bobbing up and down between the trees. A wicked, billowing smoke issued up from the ground out of a fiery pit. There was a deep BOOM as one of the witches kicked the pit holding the fire. 

They had called to the other witches, had called for the Man in Black, and I had come. These witches, holding their black sabbath at the end of the woods, away from the lights and joy of the main camp, they had called me here from such a long distance. 

Wordlessly, I took the Lamp from the Mandrake Witch. She read from her Black Book to those assembled: a spell and a curse. 

Bread and Wine were passed around. We shook our fists at the sky at god himself! We laughed and gave a great scream of delight! 

I departed that place, back through the woods, and into the firelight. 

...the Wild and Tender God...

The night drew on, and the Green Druid and I were kissing and massaging each other in the corner. I had given a few readings with my cards, but now festivities were dying down to the more relaxed atmosphere of the early morning. The air was growing colder, and the few of us left were huddling closer to the fire, cuddling and enjoying the pleasure of one another. 

Grinning sheepishly, I pulled the Green Druid up and we wandered off into the woods towards the Temple once again. With me I brought one of the cloven oranges we had used up at the fire. The Cloven Orange is an SCA tradition that’s been handed down to the Gathering. If a clove is taken out with one’s fingers, then the receiver is given a kiss on the hand. But if the clove should be taken out with the lips, then the gifter and the receiver may kiss, or perhaps much more. 

We entered into the Temple and gave the salute of a sensuous kiss to one another. I pressed my body against his, and he gripped my hair, caressing my neck with his lips. Stripping ourselves of our vestments, we fell to the bed to worship before the icon of Aphrodite, Her starlit tresses giving vision to our shining, hot bodies. 

I took his cock into my mouth, curling my tongue about the tip. I could feel his breathing slow. His legs tensed with rapture. His balls twitched and slid up into his body. 

Then he was on top of me, kissing me all over. I screamed and moaned as he bit into the flesh around my legs and thighs. My breath quickened delightfully as his tongue flashed into the depths between my legs. My hair tingled with ecstasy at his sorcererous touch! 

We squeezed the sweet juices of the cloven orange into each other’s mouths, giggling with the honey citrus mixed with the taste of flesh. 

He entered into me. My cock pumped and pounded with heat. I rode upon the God’s cock, panting with holy satisfaction. I could feel suddenly that a spirit had touched him. He was the Green Man kissing me with his leafy beard, and then the vision was gone. 

I gave an almighty groan which I’m pretty sure could be heard down the hill. My cum shot out in wyrm-like zig-zags onto my stomach. 

We fell back satisfied. I gazed in amazement at this wild tender green god laying beside me. Then I passed into the oblivion of rest. 

 On the Fourth Day

The final day of camp. I woke up late because of...um...reasons. 

All was cleaned up, and we held our final rituals. 

We processed down to the lake. The sun had finally managed to stick around. A light breezed rustled my white dress as I rang a singing bowl. 

Strong like the ocean Gentle as rain River wash my tears away Aphrodite 

We scattered the rose petals as an offering to Aphrodite and to the Lady of the Lake. Everyone joined us. 

I threw a handful of petals into the air and jumped one last time into the lake. 

Swimming and laughing amongst the rose petals, we spied a goose float gently up to us. They made no noise, but glided across the surface of the lake to one of the Temple Maidens. 

I knew then that the Goddess was in our midst. 

As all things must, our time at the lake came to an end. We dried ourselves off, cried, hugged, and drove home. 

The End

@ioqayin