The Universal Man as God - Self Centrist Symbolism in the Crucifixion of Christ and the Sacrificed Gods

“Esoterically, the Hanged Man is the human spirit which is suspended from heaven by a single thread. Wisdom, not death, is the reward for this voluntary sacrifice during which the human soul, suspended above the world of illusion, and meditating upon its unreality, is rewarded by the achievement of self-realization.” ~Manly P. Hall

In recent discourses with a friend and fellow practitioner, we came upon the sticky subject of polytheism versus monotheism, since my friend is a Christian Mystic but is sympathetic to the ancient pagan traditions of southern and western Europe and Scandinavia. While we agreed that all religions, the Abrahamic faiths included, can be seen as both polytheistic and monotheistic, there was some contention as to whether or not the higher powers were truly external or whether they reside within and emanate from the human consciousness. My friend defends the idea of the Abrahamic perception of God as a sentient first cause, while I have come to know this source principal as an unconscious force which can only be labelled as Chaos, from which the creative principals and forces of the energetic universe emerged as points of order, just as weather patterns emerge from formless fluctuations of geomagnetic energy. It is further my contention that these primordial consciousnesses group together to form a coherent whole, symbolised by the golden spiral from which all structures in nature arise, not unlike a council of deities working together to form the physical world. These forces of nature are unique in their individuation and can exist separately from the larger cosmic order, so rather than the pantheon emerging as creations or emanations from a single conscious being, they instead arise fully formed and sovereign from Chaos and subsequently form God by choosing to collaborate with one another.

The next stage in this cosmic evolution is the creation of man, which we again agreed was intentional and in harmony with the physical universe, but again the only difference being whether or not these creating forces should be thought of as Angels or as individual sovereign Gods. My belief leans more to the latter, and I furthermore believe that these sovereign Gods each have human avatars through which they act. I have always held the belief that 'Free Will' as it is typically perceived, is an illusion; this is because, although we as individuals make choices, sometimes against the sound advice of others and our own better judgement, I feel that no matter what decision we make in life we will always come to the same predestined conclusions as laid out by our individual sovereign God prior to our incarnation. This appears to be in direct contradiction to the Abrahamic model in which the one God sets out a plan for the individual as part of a grander whole, but grants Free Will to the individual as a test of their faith, to gauge how close or how far they get to fulfilling their role in the grand design. On the contrary, I feel that each person's personal God sets a destination, with key events along the way and, possible via non-linear time, is able to perceive the outcome of every possible choice, placing obstacles or helping hands at strategic points to guide us in the right direction, with contingency plans in place if the wrong decision is made. Therefore, all choices we make have already been made by us in advance of us being born on this Earth. The end result of the journey however is the collective experience of other people and subsequently their unique individual Gods to add to the grand spiraling outpouring of creation which we have come to call the one God. As for where the pantheons of old fit into this model, I believe that they are the primordial creative or destructive principals which are present in all aspects of nature, formless and unknowable until they interact with us through the prism of human consciousness, at which point they are given form, meaning and character for us to better understand them and apply that understanding in the physical universe. I employ the Jungian model of 'The Gods' as archetypal facets of the human psyche, but include the additional layer of them being the result of external forces being changed and given form by their interaction with the human consciousness. Therefore, every individual has their own Hermes which represents a part of their own mind or spiritual being, but this only manifests because there is an objective natural principal which is symbiotic with this psychological/spiritual facet, resulting from the unification of pre-existing human consciousnesses which form the patterns in nature...

A lot to take in, I know. Suffice to say that I believe that the 'Objective Universe' was created by the collective consciousness that is Us, the Human race, having arisen at random out of Chaos long before we manifested here physically. I would also elaborate upon this point and state that the 'Objective Universe' is in fact, an amalgamation of the collective individual 'Subjective Universes' created by every single man and woman in their God state, which would explain why every person sees 'the world' slightly differently, with the physiological factors attributed to this difference in perception being a result, rather than the cause, of it. So my point in this article is that, in the words of Aleister Crowley, "every man and every woman is a star", and that every star is a Universe with the man or woman at the centre. This ideology did not begin with Mr Crowley, but has been present in cultures all around the globe throughout human history, so much so that it might possibly be the root perennial truth in all traditions. It would take me a lifetime to adequately demonstrate this by explaining each tradition and its symbolism, so for the sake of ease or writing and reading on your part, I will focus on the most widely recognised religious symbolic representation, that of the Crucifixion of Jesus Christ as shown through Catholic mysticism.

Much debate abounds as to whether or not Jesus of Nazareth was a real historical figure or a creation by the early Catholic Church; personally I accept both to be true, for indeed the common image of Jesus Christ is taken directly from the Ptolemaic image of Serapis, an amalgam of the images of Osiris and Apis to draw the Egyptian people into the belief of a single God embodied in Ptolemy I. However I also believe that as the social and political climate of Europe and Asia Minor evolved, the Roman Church in its infancy required a new, more palatable image to represent the already established view of 'the Man as God', and so chose a man of repute and advanced spiritual understanding to embody that image. Thus the Roman Church instituted the staged martyrdom of this individual, as well as his apparent miraculous resurrection to elevate him to a position of divinity in the eyes of the uninitiated, as a living demonstration of the potential power bestowed upon those who follow his teachings, which at their heart are Thelemic in nature. Jesus' ultimate act of self sacrifice to save humanity from their sins is the most explicit representation of 'the Man as God' which I will outline henceforth.

Let us begin with the symbolism of the cross. some of the earliest and most common depictions of crosses are found in western Europe, and are usually in the form of having arms of equal length, encompassed by a circle. This cross was representative of the sun, with the arms as the rays of light spreading out to touch the four corners of the known Universe as symbolised by the circle. The Celtic sun cross also therefore was representative of the four cardinal directions by which ancient peoples measured the four seasons via the position of the sun on the solstices and equinoxes. In the Middle ages with an upsurge in indigenous ritual practice being applied through a Christian lens, the sun cross came to also represent the four primordial elements of creation as known to the ancient Greeks, Fire, Air, Water and Earth. Since at the earliest point in the recorded human history of western Europe and the near east, it was widely accepted that the Earth was at the centre of the Universe with the sun orbiting around it, the solar cross may have also been interpreted as signifying the circle as the orbital path of the sun and the cross as the lateral and vertical planes of the Earth. The cross also presents itself in Qabbalistic Jewish Mysticism through the Sephirothic Tree of Life. This version of the cross is that which is most commonly associated with Christianity, that which has the lower arm longer than the other three arms, and is revealed when one traces the paths between the Sephirothic spheres of Malkuth and Kether, forming the vertical axis, with Chokhmah and Binah forming the horizontal axis. At the point where these lines overlap is found the elusive 'ghost sphere', known as Darth, which is a point of contention between various branches of Qabbalistic thought regarding its existence and significance. When one considers the position of Darth on the tree, one can quickly understand its significance, for it can represent the state of being in harmony between one's creative feminine and destructive masculine archetypes, as well as in balance between one's higher faculties and lower nature. Tipareth is the sphere which epitomises contentment and harmony with the physical world, and Kether is the sphere of the God-head or higher Self, and so Darth can thus be seen as the sphere of the enlightened individual, connected to their God, in balance between their masculine and feminine attributes and at peace in themselves and with the world around them.

Continuing on the subject of Qabbalah, the cross is given even greater significance when we consider Qabbalah's connection to mathematics and geometry. The word 'Qabbalah' was transliterated into 'Kaaba Al Allah' or the 'Cube of God' with the advent of Islam in the sixth century AD. The Kaaba is the most holy relic to the Muslim people and is situated in their most holy city of Mecca. The Kaaba was said to have been sacred to the pre-Hebrew tribes who inhabited the area from as early as 7,500 BC, and was later held to be sacred by the Hebrews until the invasion of the Mohammedans, who proceeded to tear down the statues of the old pagan deities whilst devoting the Kaaba to the 'One True God'. The importance of the Cube to Muslims and Jews alike is evident even today, as Jewish high priests adorn their heads with head dresses which feature a cube situated over the forehead, which in far eastern traditions is referred to as the 'Third Eye'. The Cube, though not the only form to be held as sacred by the Jews, is of high importance due to its mathematical value; it is the most stable of the five Platonic Solids, with six faces, twelve edges and all angles of 90°. The common element throughout the Cube is the number 3, or rather multiples thereof, for 3 has great numerological significance in all cultures around the world, being a number of creation, manifestation and growth, as seen in the Celtic Triquerta which symbolises the three quarters of the solar year spent in pregnancy, and the Trinity in which the forces of Light and Shadow, Chaos and Order, come together to give rise to the natural world, the union of opposites to create something new. However, the earliest depictions of the crucifixion of Christ show yet another form of the cross,

known as the Tau cross, so named due to its resemblance to the nineteenth letter of the ancient Greek alphabet. a link exists between the Tau cross and the Christian cross arising from the Cube, and that is the number 3. In ancient Greek and Hebrew, letters were also attributed with a numerical value; the value of Tau, which is equivalent to 'Tav' or 'Taf' in Hebrew, is 300. If 3 is the root of the dimensions of the Cube, and one divides that number by itself to find the square root, one is left with 1.732, which is extremely close to the value of Phi (1.618) and deviates by just 0.114%, therefore the Cube and by extension the cross is symbolic of the mathematical foundation of the physical Universe. It is also worth noting that Tau ­­is now used in quantum physics to calculate differential spaces, the bending of space and light in gravitational fields as seen with toroidal motions in the cosmos; as I have mentioned in a previous article, I believe it is possible that each person has their own universe which emanates from within and expands outwards before returning to its singularity within the individual in a toroidal motion, ad it is precisely this which embues the cross with so much importance to the self-centrist model of the universe.

Now that we have established the self-centrist interpretation of the cross, let us now look at the image of Christ as a symbol. As I mentioned earlier, the common portrayal of Jesus of Nazareth actually predates the era in which he is said to have lived, and has its origin in the Ptolemaic Dynasty of Egypt as the image of Serapis. The image was fashioned from the likeness of Pharaoh Ptolemy I, who sought to consolidate his grip on power by converting the masses from Polytheism to a belief in a single God for whom he was the sole chosen representative. Serapis was created as an amalgam of Osiris, the King of the heavens, and Apis, the solar Bull, which at the time were the source of much conflict between members of the priesthood in Memphis as to which of them should be regarded as preeminent. Apis was viewed as an avatar of the sun and therefore a lesser aspect of Ra who had been worshiped for centuries, whilst Osiris was seen in the constellation of Orion and was the anointer of kings, as well as the gateway to the afterlife through which Pharaohs passed to face their trials to take their place as Gods. The merging of the two figures was an attempt to reconcile the schism, and although it did not receive much endorsement from the government, it succeeded in laying the groundwork for a monotheistic faith centered around a God of healing and resurrection, somewhat similar to Jesus. The similarities between the death of Jesus and the death of Osiris are the most interesting, however; Osiris is betrayed by one he trusts, his twin brother, Set, just as Jesus is betrayed by one of his disciples, Judas Iscariot. Osiris then goes through a series of tribulations before he is eventually laid to rest by his wife and sister, Isis, just as Jesus goes through the stations of the cross before being laid to rest by Mary Magdalene. Finally, Osiris is reborn as Horus who succeeds in overthrowing Set and ascends to become the sun God, Ra, in the same way that Jesus is resurrected and ascends to heaven as the one God. By examining the symbolic representation of each deity in the story of Osiris we can establish the message which is then transferred into the Christian teachings with the crucifixion. Osiris represents Order, and Set embodies Chaos; each has their feminine counterpart in Isis and Nepthys, and so the male deities represent the limiting aspects of Order and Chaos whilst the female equivalents embody the potentiality of each universal principle. Osiris is tricked into entering a coffin which fits him perfectly, signifying self sabotage and the downfall of the ordered self through lapse in judgement. the coffin is then dumped in the Nile which represents the fast flowing current of cause and effect resulting from the lapse in judgement, and life subsequently carrying the self along to an uncertain destination.Next, the coffin becomes caught in the roots of a papyrus tree which envelopes it; this is symbolic of a grounding realisation or life lesson resulting from the mistake and the personal growth which results from it. The tree is cut down and used as the central pillar in the temple of a Hittite king, which has its parallel in Freemasonic symbolism with the pillars or king Solomon's temple and the establishment of the self as a house for the divine. The return of Osiris is secured by Isis, but upon his return, he is murdered by Set, symbolic of the false self being destroyed, and dismembered into fourteen pieces which could be seen from a Jungian perspective as being the fourteen facets of the unconscious mind, which would indicate that Osiris is undergoing an internal transformation by analysing and piecing together the seemingly disparate aspects of the self into a cohesive whole. Isis and Nepthys succeed in retrieving thirteen of the fourteen pieces, for the phallus piece was devoured by a fish, which suggests a relinquishing of the base nature which no longer benefits the individual, but are able to reconstruct Osiris to a suitable state for Isis to replace his missing phallus with one of pure gold and impregnate herself with his essence through which he is reborn as Horus. This entire story describes the journey of the self through the tribulations of life, to know what it is to die and be reborn with the knowledge that one can overcome any and all adversity and ascend to Godhood. It also conveys the simple fact that, despite one's inherent ability to influence the world in accordance with Will, one is still suceptible to the influence of Chaos, that which is absolute and precedes all things. This, too, is the message conveyed in the crucifixion, but with the elaboration upon the position of man at the centre of one's universe with ultimate control over their own destiny in the physical world.

Prior to the arrest and execution of Jesus, there is an occasion in which Jesus actually prophecies that a time will come when Judas must betray him, and actually advises him to do so, for it is God's will. So, too, does Jesus also state at the last supper that Peter will disown him and deny any association to Jesus before the cockerel crowed the following morning. This is an indication of one of two things; either Jesus knew that his actions in proclaiming himself the Messiah would get him killed and accepted this as the Will of something greater than himself, or he actually planned to be arrested, which would make both Peter and Judas knowing participants in Jesus' ultimate act of "sacrifice". In either case, when one considered that on the cross, Jesus cries out to God, "why have you forsaken me?", it is indicative of his genuine belief in the Will of a higher power. Jesus, at this point, is a man who has not truly accepted his own divinity, and still views it as his God-given destiny to die to save humanity from their sins. Only when he overcomes his fear and doubt and accepts his position while embracing forgiveness for those who condemned him, does he become the God-man. At the moment of his " death", it is written that the veil of the temple was rent in two, which symbolises the veil of illusion between man and God being torn away and Jesus knowing his place in his own universe. He is then speared in the side with the spear of Longinus, a parallel to the story of Odin which I will link back shortly.

In both the story of Osiris and the story of Jesus, both know that they will be murdered by those who envy their power, and both know that they will be betrayed by someone close to them, and yet they willfully submit themselves to situations which result in their deaths. This teaches us that we must expect others, even our friends and family, to resent our personal power, and that even when they do and seek our downfall, we me must not yield to their Will, even through love for those people. The Law of Thelema conveys this clearly, "Do what thou wilt shall be the whole of the law, love is the law, love under Will." Secondly, both figures endure a period of extreme hardship, interspersed with acts of kindness towards them, which demonstrates that life cannot be all good or all bad, and both the best and worst of times can be touched by the opposite. It also teaches us to not be proud and to accept aid when it is offered, for without it we fall victim to our own self sabotaging attitude which can only be born out of insecurity and self doubt. Thirdly, both characters "die" and are resurrected or reborn after 3 days, which indicates that they have reached a new level of consciousness, for the analogy of death and rebirth over a three day period is used to describe initiation into the mystery traditions of the ancient world, as seen with the story of Lazarus whom Jesus brings 'back from the dead' after three days. Could it be, then, that Jesus simply reached the next level of Self Awareness and was consequently initiated into a higher degree of the Mysteries? The fourth similarity between the two figures is that they are both healed by their female counterparts; Isis puts Osiris back together to an extent sufficient for her to conceive Horus by partaking in his spiritual essence, and Mary embalms Jesus and lays him in the tomb, protecting his body until he rises again. The intervention of the sacred feminine in both stories outlines the importance of balance between the masculine and feminine archetypes of the Self in order to reach a state of true love and acceptance of the Self, including all of its flaws. A man who cannot connect to his sacred feminine will never be able to love and nurture himself, and a woman who is out of touch with her divine masculine will have trouble sticking up for herself. The primary element which sets these two stories apart from that of Odin's sacrifice is that the sacred feminine is found in another person, the soul mate/twin flame who balances out the male protagonists and compensates for what they lack in order for them to achieve the state of Godhood, whereas Odin does not receive any such help and finds this understanding within himself.

Returning to the crucifixion, the message of Christ to all mankind is epitomised in the single iconic image of Jesus suspended on the cross. As mentioned earlier, the cross represents the material world, the Earth and everything around it in the known universe. Christ, representing the 'Universal Man' teaches us that he is just like anybody else, and that every single man and woman is their own Christ, their own saviour, their own God. He demonstrates this earlier when he walks upon the waters; Peter exits the boat at Jesus behest and he too walks upon the water with his mentor, and it is only when he questions how he is able to do it that he sinks. At first is appears that he questions his faith in Jesus to keep him above water, but in actuality he question his faith in his own ability, for it is written "But when he saw the wind he was afraid and, beginning to sink, cried out 'Lord, save me!'" after which Jesus says to Peter "Ye of little faith, why did you doubt?" It is our own fears which prevent us from attempting what others say is impossible, and so, to show to his followers that they need not fear death or the judgement of others, Jesus willingly submits himself to be suspended on the cross. In the symbol we see the individual, the Self, suspended at the centre of the world, marking the place of the individual at the centre of one's own existence, one's own universe, and in the act of sacrificing the Self to one's Self, one learns that while at the centre of one's own universe, they are responsible for everyone and everything within it. The crucifixion is designed to instill the notion that we are solely reponsible for our own actions and decisions, and through the Karma that we create for ourselves, we inadvertently influence the 'external' events which either help or hinder us on our journey down the path of life. It reinforces the teaching of 'Do unto others as you would have done unto you', as well as 'Love they neighbour', for we are all, each an every one of us, our own God, and therefore, we must respect each other as sovereign beings of equally creative and destructive power. We must each take full responsibility for our words, actions, thoughts and feelings, for they shape our individual realities, and as those realities overlap and interact with one another to create the collective reality we experience together, they affect the individual realities of every other person we have contact with. This is why humanity is said to have been made 'in God's image' and why we are all 'sons and daughters of the most high'. This might also account for humanity's "fall from grace", as whilst in Eden, humanity had no concept of Good and Evil, i.e. right and wrong, and therefore had no concept of failure or doubt, and so were capable of anything, and only after they learn shame are they cast out into the mundane or "fallen world" which we know today. Follow Jesus' example, put yourself at the centre of your world, accept what you cannot change, do not trouble yourself to satisfy other people if their Will is in direct contradiction to your own, but also, be mindful, be respectful, be responsible and channel all of your being into manifesting the best possible world for yourself and for those you love, for "Love is the Law, Love under Will".

In the case of Odin, he too suspends himself from Yggdrasil in order to learn the secrets of the Runes. If one has read Norse mythology, one learns that the Norns carved the Runes into the trunk of Yggdrasil in order to curse humanity with mortality in revenge for the death of their brother, Ymir, the primordial Jottun who shaped the worlds out of the Ginnungagap. The Runes represent the lives and destinies of men, and Odin believed that by understanding the Runes, he might understand the workings of fate so as to break the curse of the Norns and overcome death. The only way to do this was to hang himself upon the universal tree and gaze into the misty waters of Chaos, upon the surface of which he saw the reflection of the Runes and learned how to work with them to control his fate and the fates of all who dwelt in the worlds of Yggdrasil. The spear, Gungnir, like the spear of Longinus, is thrust through the side of Odin and pierces his heart, signifying the projection of his Will into the deepest reaches of his being, and this when combined with the act of peering into the primordial waters, represent the darkest and most mysterious depths of self contemplation and meditation. When the Runes reveal themselves to Odin, he feels them reverberate within him, which indicates that the secret to power to control one's own destiny already exists within the Self, and that it can be discovered by truly knowing one's Self. The ultimate sacrifice is that of our fears and attachments, as well as our expectations and preconceived notions of what constitutes the Self, of what makes us who we are; sometimes we have to let go of, or figuratively 'kill' the illusion of who we are in order to realise our true potential as divine beings. Upon the revelation of the Runes, Odin removes Gungnir from his side and releases himself from the tree with no help from any of his kith or kin. This is what sets Odin's story apart from those of Jesus and Osiris, for he is his own saviour and requires no help in his tribulations. To some, this may elevate Odin's story above the others, however, I have found that sometimes, union with one's other half, our soul mates or twin flames, is necessary or at the very least beneficial for us to become the best version of ourselves, for sometimes, if left unchecked, the divine Self can devolve from being 'Self-centred' to 'Selfish', a distinction which is difficult to make for some people. Regardless of preference, this is why I have been so drawn to the Norse tradition in recent years, for it teaches determination, resilience and self-reliance, as well as respect and compassion for others in times of peace. As someone who lacked self worth and confidence in my own abilities, the Norse tradition has been a fantastic teacher for me and has aided me greatly in coming to know myself. This, in conjunction with the Alchemical and Magickal teachings of Aleister Crowley, has allowed me to question everything I once thought defined me, and to overcome it all to be reborn as the God of my own universe.

There is a saying in Freemasonry, "Without my brothers around me, I am but a point within a circle." There is nothing wrong with being a single point within a single circle, but when all of our circles join together, they make up the Flower of Life. Together, we are the Universe which we share; together, we are 'God'.

I hope that this article touches upon some helpful ideas and aids you on your path. May you find your truest Self, discover your divine power and become your own God. I bid you a good day or night wherever you are in the Collective world, and may your God/Gods be with you.

Enki Endymion. O(

When Atheists Attack - A Discourse in Defense of Faith

As a spiritualist, I often find my hackle rising whilst working out in the everyday world of atheists and cynics. While working in my second job as a barman, just a few days ago, I overheard a conversation between three of the regulars who had been deep in discussion about the ever looming issue of terrorism and religious fundamentalism. Naturally I was eager to hear what they had to say on the matter, having an interest in what motivates people to act as they do, and so I stopped what I was doing to participate in the discussion. I soon wished I hadn't...

"Religion is causing all of the problems in the world!" stated one man who I'll refer to as 'Bill'. I found this proclamation more than rousing for the argumentative facet of my being, and so took up the banner in defense of Faith in general.

"Well, Religion isn't really, is it? People are the cause of the problems, the conflict etc. Religion is merely the scapegoat for all of humanity's wrongdoing, the most convenient excuse that we as a species has adopted to justify the barbarism we perpetrate against one another". Of course, when conversing with middle-aged drunken workmen who know nothing beyond the confines of their work-a-day life, a rational response is not sufficient to sway their opinions in one's favour. and so patron no. 2, who I'll name 'Charlie', chimed in, "It's religion's fault that people do mad things like blow themselves up! If they hadn't been brainwashed by religion into thinking they'll go to heaven for killing people, then it wouldn't happen. Religion is evil, that's what I think!"

Wow... I am powerless to resist your truly flawless logic, sir; for Religion is suddenly a sentient 'thing' capable of brainwashing the masses into doing its bidding. "No," I replied, "People are evil. Religion is simply a means by which greedy, power hungry, murderous megalomaniacs appeal to the minds of those who share their wickedness. Such people who are susceptible to this kind of manipulation are only drawn to religion because they recognise their wickedness and hatred and wish to purge themselves of it but are unable to do so due to their own weak Will." Again, reason failed to breach the walls of human ignorance, and so I was met with this rebuttal...

"No, seriously, what kind of person believes that if they blow themselves up then they'll go to a magical place in the sky where they'll have ninety-six virgins waiting for them? It's stupid!" said Bill haughtily. My veins were starting to run hot with frustration at their lack of deep thought on the matter, but I kept my poker face and replied, "Firstly, heaven is not believed to be a physical place in the sky, but rather another dimension or energetic world which exists within every fabric of this world. Secondly its seventy-two virgins, seventy-two being a sacred number adopted from the Hebrew traditions for the seventy-two names of God and its relevance to the mathematics of natural formations; but you would know this if you would actually take the time and effort to educate yourself and research what you criticise so readily."

Now drunk no. 3, John, decided to have his say, "Well, I think we should do away with religion anyway. Science proves religion wrong every day so why do stupid people cling to it?" Can you guess what my response to this was? Suffice to say that 'calm' was a word fading from my vocabulary at this point. "Because religion isn't the same as dogma; people are brainwashed by manipulating the dogmatic teachings of a religion, but most ignore the dogma and focus on the faith aspect which is the important part. Furthermore, science, at its cutting-edge point at the frontier of quantum physics, and also in astral physics is actually serving to corroborate much of what is written about in the Abrahamic texts. Besides, if we simply do away with religion then humanity will find another excuse to destroy each other, be it land disputes, fighting for non-renewable resources, or the same dogmatic, narrow-minded, hate-fueled ignorance but centered around race or sexuality or political stance etc. Religion solves just as many problems as it 'creates', so disposing of it won't fix anything."

Now the true heart of the issue emerged, the propensity of people to blame all aspects of religion because they personally don't agree with it in general. Bill piped up, "Well I'm an atheist, so I don't have that problem." This gave me all the ammunition I needed to launch my counter attack in defense of faith. "Ah Atheism, the most dangerous religion on the planet, that one." The three looked at me, puzzled, so I elaborated. "Religion, though it has been twisted into a system of socio-political control, provides a moral framework for a majority of people. Studies have already demonstrated that those who ascribe to a set faith have higher IQs than self proclaimed atheists, and that materialistic atheism, i.e. a general lack of belief in a supreme primordial creating consciousness or anything beyond the confines of what can be empirically demonstrated through experimentation, is in fact a form of mental illness, exhibiting the same neuro-chemical markers as the likes of schizophrenia! Religion sets rules, which are based on the social climate of the time and the area in which they are formed, which is why they started out primitive and backwards, but have subsequently evolved and modernised. They teach people to respect themselves and others, to do no harm and to care for the world, to refrain from selfish thoughts and actions, to refrain from lifestyles and practices which are detrimental to mental or physical well being, and they give people something to strive for, something to care about and some hope for the future, even in the face of their own mortality; what does atheism preach? It preaches that there is no creator, there is no design in the universe, there is nothing before or after death, that everything in existence is accidental, everything is meaningless, life has no purpose, and ultimately that because there is nothing after death, we need not fear judgement for our wrongdoing. It strips mankind of its sovereignty, its purpose, its compassion and its accountability. It permits the individual to pursue a life of material gain at any cost, even to the environment or human life, to do as they please with absolute impunity, because 'why bother sticking to the rules? Might as well live life while you can regardless of the consequences!' That is more destructive than any religious dogma I can think of, lacking all reason or real contemplative value, and responsible for more wars than those perpetrated in the name of any God."

I hit a nerve, having inadvertently (or rather intentionally) calling the men not only stupid, but also psychotic. The response was expected and typically focused on only one of the many points conveyed. "Religious people aren't smarter! Even if you're not a Muslim, Christians have to stupid to believe that Jesus went to heaven on a winged white horse! Nothing in history has ever even existed like that, winged white horses never have! So it's all rubbish!" Not only did Charlie unknowingly imply that any winged horse that wasn't white could have existed, he also completely missed the key point in any theological discussion regarding scripture; the stories are not to be taken literally! I made this point transparent. "Has it ever crossed your mind that the winged white horse might actually be symbolic? That the story could be an allegory for something much more profound yet credible, happening in the individual's mind? Even if Jesus wasn't an real person in history, though archaeological evidence suggests that he was, he is still a character formed to represent the 'Universal Man', that is to say, a character whom any ordinary person can try to relate to. His journey and teachings are to guide people in a certain way of living to achieve a state of happiness and oneness with everything in the universe, and so the winged white horse is used to represent the ascent of the physical man to a state of transcendence through a change in thought process and lifestyle. Even the crucifixion is used to teach sacrifice for the betterment of others, to submit yourself to hardship in order to fully take responsibility for your actions and your own life. If you actually thought about what you are saying the you might understand this and not say such things." John seemed to agree with this way of thinking, Billy seemed contemplative on the subject, but Charlie was unwavering in his admonishment of religion and spirituality in general, stating that it obviously doesn't work or else people wouldn't be killing each other in the name of God. Having come full circle I felt unable to muster the Will to bash my head against the proverbial brick wall any longer, and resigned myself to going about my duties on the bar. A similar discussion played out just last night, albeit considerably shorter, with no frustration and a more constructive outcome, after a young american joked that he had been raised a Catholic until he was old enough to actually think for himself. We parted on good terms having reached an agreement that people just need to look deeper into anything and everything they are told rather than taking it at face value, and we laughed about the fossilised specimens of intellectual Darwinism with whom I had conversed previously.

It seems that no matter how hard we try to spread knowledge, how strongly we stand against the tide of ignorance in western society, or how aptly we convey reason to the unenlightened multitudes, we will always be met with disdain, ridicule, adversity, and people who simply don't know and refuse to learn. Do not follow my example; keep cool, collected and keep the flame of compassion burning in your hearts. Do not allow yourselves to be troubled by other people's lack of understanding, or lose your temper when others lose theirs. We are not put on this Earth to make everyone understand or accept us or our views, and we were not put here to care about what they think. I hope this give some people the stockpile of responses necessary to combat opposition from others, and perhaps it can help some people find a way to deal with talking about their faith openly to family or friends by whom they may feel judged. Whatever you gain from this discourse, I hope it helps. Have a good day or night, wherever you are in the world, and may your Gods be with you.

Enki Endymion. O(

The 3am Discourses, Conversations and Ruminations in the Dead of Night - Mathematics in Nature

My most recent late night discussion with my wife began on the topic of how people push us to follow certain paths in life simply to draw benefit for themselves. I have always loved music and wanted to pursue music as my life path for many years; however, over time I was pulled away from following this dream by a series of unfortunate life circumstances, and settled into an average work-a-day life just to get by. Some people in my life have repeatedly tried to push me to pursue that dream, even though doing so would now be detrimental to the life and security I have built over the years; and to all external appearance, these people only want to see me succeed and be happy, but I have come to understand that one person in particular has an ulterior motive for their 'encouragement', for through me pursuing and mastering a working understanding of musical theory, I would then be in a position to fill in gaps in that person's knowledge of the divine mathematics of all musical systems, which the individual has struggled with for many years.

The primary example of this musical mathematics presented itself in the circle of fifths, a diagrammatic representation of the formation of chords in both major and minor scales. the circle is depicted with twelve notes around its circumference representing all of the sharp and flat notes constituting the major scale, and another twelve notes on the inside circumference of the circle representing those sharps and flats in the minor scale. The major scale typically begins with the key note of 'C' at the top of the circle, followed by 'G' in the 1 o'clock position, then 'D', and so on. the structure of chords can be determined by tracing a line across the area of the circle, joining each of the notes which make up the chord, and in doing so, geometric shapes are created. Also, the fact that there are twenty-four notes in the circle in total, but two of them are the key note 'B natural' which does not factor into the formation of any major key chord structures, means that only twenty-two notes are regarded as 'active'. This coupled with the fact that there are seven notes in an octave (the eighth being the same as the first not in the scale), gives us the enigmatic ratio of 22/7. Michael Hayes writes in his groundbreaking book The Infinite Harmony, that 22/7 is the first whole number ratio arising from Pi, since 22÷7=3.142857, and is 0.001% accurate to the true value of Pi (3.141592).

This led us on to discussing the relationship between Pi and Phi (1.61803), and their presence in all natural organic and inorganic structures. We found it interesting that whilst Pi has its whole number representation in the circle of fifths and the ratio of 22/7, Phi has its whole number equivalent in the Fibonacci sequence, in which each number is the sum of the two preceding numbers (i.e. 1,1,2,3,5,8,13,21 etc). Pi holds the root to forming geometric shapes whilst Phi holds the root of the Golden Spiral, which is present in everything from microscopic sea life, to the proportions of the human body, to weather systems and spiral-arm galaxies. The even more intriguing aspect to these mathematical works of art is that they are fractal in nature, meaning that they are self replicating in accordance with their own mathematical law, reproducing the same shapes of patterns within and from themselves to infinity. My other observation was that, at least in the case of 22/7, the sequence of decimals appears to decrease in value as it progresses (3.142857142856142855 etc). This got us thinking about how when one tries to draw a circle around a square, then repeat this on a larger scale whilst adhering to the Phi ratio, the corners of the square will not touch the inner circumference of the circle as it did the first time. Only on the fourth repetition do the two shapes reunite perfectly before falling out of alignment again until the seventh repetition, though not as far out of alignment as they were before. This is another visual demonstration of the fundamental laws of natural formations, that absolute perfection is non-existent despite the initial appearance of it. However, just as the shapes grow further apart before realigning, all things in nature correct themselves in order to realign with a pre-existing principle of natural order, all things adjust and adapt their imperfections to achieve a state closer to perfection than what they had before. In the same way, the decimal numbers in 22/7 decrease to come ever closer to a more rational number, a more complete or whole number. It is mathematics' way of striving to achieve perfection, oneness with itself, trying to return to a single point of unity with everything. Just as numbers refine themselves, and geometric shapes fall in and out of alignment to finer and finer degrees, all natural structures, be they people, animals, plants, minerals, weather patterns, sub-atomic formations etc., they will always strive for unity with all other things in existence, all strive for perfection in accordance with the laws of Phi and Pi, the thumb print of the Gods, the tell-tale signs of intelligent design in the universe.

And with that soul-stirring realisation, my wife paused with a satisfied look on her face and concluded the discussion with, "...and that's why we need to poo!" I could not control my laughter, nor could I understand how this was relevant; but she laid my confusion and hysterics to rest by explaining that all things need to take in pat of something else to sustain themselves, an exchange of energy, and in recompense, all things excrete waste which then serves in sustaining something else. Nature takes our imperfections and uses them to the advantage of other living things in the constant pursuit of universal unity and perfection. So folks, if you're ever wondering why everybody poops, you know it's all because of mathematics! Thank you for reading this article. I hope it was helpful and/or interesting. To all of you, have a good day or night, wherever you are in the world, and may the Gods be with you!

Enki Endymion. O(

Magick - Devotion to God or Determination of Self?

There is much debate amongst the Magickal community as to whether or not theology and religious practice is essential to Magick. While I am not a qualified theologian or advanced Magickal practitioner, I have engaged in Magick and Rituals which have been overtly religious, and others which were decidedly secular, and I have found value in both forms of Magick for different reasons. Debate also continues as to whether Magick is best performed alone or as part of a collective, and again, I have engaged in both, finding value in both which I will now outline.

I will begin with the question of religion. I went through a phase of questioning absolutely everything, not believing in anything remotely spiritual, let alone religious, but then the spirit world broke through the iron curtain of my mind and slapped me in the face, forcing me to accept not only the possibility but also the likelihood of the existence of a Universal creator, Gods and Goddesses, angels, demons, spirits and ghosts. I then journeyed briefly through the mire of religious sectarianism, attempting to reconcile the differences between the Abrahamic faiths and the older pagan traditions with some degree of success which led me to the understanding that all religions are speaking parts of the Universal truth and are therefore equally valid for different reasons. Because of this, I feel that it is not necessary to confine oneself to a single doctrine when attempting to conduct Magick through a religious lens, and have found that my Magickal practice holds more tangible power when I incorporate elements from a variety of traditions. The notion is directly contrary to the belief held by some, that Magick only works when deities are invoked and honoured in the correct way, for the power comes directly from them as a gift in exchange for our devotion and is channeled/focused via us as a conduit through which the deities act in this world. My experience has led me to think that the Magick being performed is not necessarily governed by the Gods and Goddesses that are invoked to perform it, for if it were then surely a ceremony conducted in a Norse fashion would be powerless if the Gods and Goddesses invoked were from the Hellenic tradition? Why would Zeus grant me power when I am not honouring him in the traditional Hellenic way? It is thus my belief, from experience, that Magick is not the product of invoking deities, or rather, if it is gifted to us by the Gods, then they have no preference as to how we honour them. Another side to the "religious vs secular Magick" debacle involves the matter of constant devotion, and whether or not it is necessary for one's Magickal practice. My close friend and fellow Magician followed a similar pattern to me, being a staunch atheist for many years until a rude awakening to the reality of Spirit. He has since become heavily focused on the idea of forming a coherent religious code of practice by which to live, while I have become more lax in my devotional work (for better or worse, I have not yet decided). Although he is not sticking to one religious tradition, but rather draws primarily on Catholic Mysticism, Anglo-Saxon Paganism and Jewish Qabbalah, as well as elements of Zoroastrianism and Taoism, he does spend an excessive proportion of his time and energy comparing each of the traditions and studying their tenets, reading commentaries and watching lectures in an effort to understand the essence of their mystic elements. He holds the belief that the religious aspects are intrinsic to Magick, and that a closer connection to God is necessary to gain a mastery over the Universal energies at the heart of Magick. In recent months I have observed that his fixation on knowledge of God has helped to focus his intentions towards self improvement for the overall purpose of growing closer to the divine, which has allowed him to overcome certain vices which prevented him from living a productive life, as well as broadening his psychic perception and stimulating analysis of dreams and waking visions in search of higher meaning; this is clearly of great benefit to him, and has proven to benefit countless religious practitioners throughout the ages, but I have also observed that his practical application of Magick is limited and he has not yet reached the depth of understanding of fundamental Universal concepts necessary to manifest his Will in the physical world. Furthermore, his adherence to the religious doctrines have only served to consolidate self-defeating ideas revolving around "the moral good", which in his mind is the highest good to be observed in the Universe, and consequently he is unable to tap into certain aspects of practical Magick such as Chaos Magick for the supposedly "demonic" nature of the energies involved, or tantra, for the sexual nature of the practice which is in opposition to his preconceived notions of superior morality which must be observed in order to elevate the soul to a state of Godliness. Despite a number of debates on this subject, he is unwavering in his convictions, which to some extent is a quality to be admired. Despite my inclination to occasionally work with the higher powers with a secular mindset, I too have my devotional practices based on Abrahamic and Scandinavian Pagan traditions, for they help me feel a more personal connection to the forces of the Universe, and thus amplify my spell work to yield greater results; I feel that the ability to work with humanised, personified Gods, as well as impersonal transcendent energies depending on the desired outcome, is what has enabled me to gain such a strong grasp of practical Magick in so short a time.

An example of the opposite to the above model is found in my stepfather, an extremely adept Magician who operates with a more secular outlook, seeing the Gods and Goddesses as facets of the self in line with the Jungian philosophy. In his Magickal practice, the Self is the supreme being from which all things emanate and from which all Magick is derived. As a student of Jewish Qabbalah and the teachings of Aleister Crowley, he sees the individual as the centre of one's own Universe, to the exclusion of all others, and believes that the Will of the individual is superior to any law laid down by any other in an act to interfere with the individual's sovereignty as ruler of one's own Universe. He operates on the assumption that, in Qabbalah, rather than the individual starting their journey from Malkuth and striving to reach Kether, one in fact starts in a state of Godliness and has to strive to avoid being reduced to the lesser states by outside interference or distraction. His use of Solomonic Magick to enact his Will in the Universe also has a secular angle, as he sees the angelic and demonic names and sigils as representations of the myriad sub-personalities which make up the frontal and subconscious minds, there to be focused on and brought forward in order to organise one's mind in such a way as to direct one's consciousness into the outside world with greatest effect. He has no devotional practice and reveres no Gods or Goddesses, but the faith that he places in his own ability and the strength of his own Will grant him power over the minds of those around him, and allow him to directly influence the physical world to his advantage, all of this with no religious inclination whatsoever.  There are many advantages and disadvantages to both religious and secular practice, an example being the use of prayer; religious practices use prayers extensively as a means of focusing the Will and connecting directly to the chosen deities, and can be either spoken aloud or internally through thought. The religious Magician will feel connected through this practice, even when the prayer is internal, but what the religious Magician may forget is that the spoken word amplifies the power of the thought or intention behind it, and therefore, a secular practitioner might not require prayer to have the exact same effect. Many secular practitioners simply use mantra or an individual word with numerous symbolic associations, which when spoken aloud, amplifies their Will to the same degree as a spoken prayer, though it is much more simplistic in practice and therefore may have a more basic outcome.

Another pitfall in the religious/secular dichotomy is that of good and evil. The religious practitioner has the notion that good and bad deeds are answered by a higher power, for example "God's wrath" upon those who commit evil, whereas the secularist would view good and bad through the lens of Karma, an unconscious system of cause and effect intrinsic to nature and cyclical systems, "what goes around comes around", but with the added kick of all energy, both good and bad, being amplified and returned to its point of origin through the toroidal motion of the Universe. While the religious model is an effective means by which the individual can regulate one's behaviour and thoughts while establishing a personal relationship with their God or Gods, it operates as a system based on fear of judgement and punishment, and can easily be manipulated into system of control of one person over another. Conversely, the secular system, if interpreted by an undignified individual, permits the idea of action without consequence, until toroidal Karma is applied, at which point it becomes the choice of the individual to continue with negative actions in the full knowledge that they are ultimately harming themselves as well as others, regulating the person's thoughts and behaviour whilst keeping their sovereignty intact. In some cases, the secular practitioner chooses to continue acting irresponsibly in the assumption that certain action can be taken to minimise the Karmic backlash, resulting in dark magicians. The only true plus of the secular model is that it avoids the issues of God's benevolence vs God's omnipotence, as well as the issue of extent evil and the struggle between good and evil which many view as a false construct. This does not, by any means, devalue the work of those with religious overtones in their practice, for each individual has their own set of beliefs and rituals which serve them better or worse than the next person, but this does suggest that Magick is not directly received from the Gods, for if it were, then secular Magick would be far less effective that that of religious works. Instead, the two most likely explanations are either: a) Magick is born from the self as a bi-product of consciousness and its effectiveness depends entirely on the individual's strength of mind/Will; or b) Magick is a force of nature, a product of existence, either born from it or preceding it, and can be interacted with and directed by those who are attuned, mentally and spiritually, to the vibratory frequencies of these forces either through natural ability or acquired aptitude. My preference is towards the latter, for this ties into my research into the Unified Field and the subtle energy forces of the Universe, though the other explanation has much merit also; perhaps both are true in part, for the individual's Will to either accept or dismiss the existence of Spirit often dictates the degree to which they become attuned to the subtle energy frequencies, meaning that though Magick is a force of nature, it is brought forward and manifested through the individual in accordance with their Will. I'll leave that for you to decide.

Next, the question of group practice vs solitary Magick. The arguments for one or the other are centered on very much the same concepts as mentioned above, and can even be explored though observation of physical energetic systems such as electricity. In many ways, my personal view on the matter is that both group and solitary Magick have benefits for different types of ceremony or spell depending on the intention behind it. The solitary witch or shaman may find that practicing Magick alone prevents their intentions from being confused or disrupted, and that their spells are more effective with clear intent and direct application, whereas a coven will find that if they can synchronise their intention through extreme discipline, then their combined energetic output would yield greater rewards or manifest more quickly. I like to compare Magick to electricity, for it is in and of itself a form of energy and would thus behave in a similar way. The solitary witch's Magick can be compared to a bolt of lightning. It is fast acting and direct, but it is short lived and branches off on tangents before dissipating; in contrast, a coven's Magick is more like a circuit, each member contributing their energy to the collective, and when a coven join hands or cross staffs, the energy passes between them, maintaining a continuous flow without dissipating whilst being infused with the collective intention. The only downside to this is that if one member of the coven has any reservation or equivocation, or their intention's or desires differ slightly from that of the other members, then the circuit is either broken or the energy encounters resistance, which is not experienced by the solitary witch. Whether this is because the coven are each partaking of an external energy which is acting in alignment with their Will, or whether the energy is generated by each member individually and thus acts either in tandem or opposition to the energy created by each other member, is unclear; both explanations hold equal merit depending on which outlook is preferable to the individual. 

Overall, the group practice, when done properly is more likely to yield long term results, but can take a long time to manifest, especially if the intentions are disrupted, whilst solitary Magick will likely manifest quickly and as intended, but may not last or may have unexpected consequences. When it comes to solitary and group Magick, it is not a question of which is more effective than the other, for both are equally powerful; it is more a matter of how each should be applied. If the aim of the Magick is to bring healing or good fortune or protection to a person or group (separate from those casting the Magick) then group practice is likely to be more effective for the well being of others is often something which all members of a coven can agree on without difference in specifics, and so the slow acting, long term effects are better suited to manifest those intentions. For Magick centered around bringing abundance or protection into one's own life or creating opportunities for growth, the solitary Magician may have better results, for more often than not, the solitary witch will perform spells for good luck in a job interview, or for a windfall of money in hard times, or for protection against negativity from family or neighbours, all of which are required to manifest quickly and last only for a short duration, plus the specifics of the Magician's desires can be tailored to the individual without being diluted or directly opposed by the Will of another. These are of course general examples to demonstrate the point that Magick is a wholly organic power, an energy which can either help or hinder the caster, which operates with its own Will whilst working in accordance with that of the witch or coven, and an energy which operates equally with religious practitioners or secular Magicians. While there is no doubt in my mind that the arcane arts were bestowed upon the human race by beings of a higher consciousness or from higher dimensions (be they the Watchers or the Gods etc.) I do feel that it was merely the knowledge of how to work with something already imminent in the world, rather than something which is handed out to us dirctly from those higher powers. I feel that it would be disingenuous and arrogant to proclaim that the Self is the ultimate supreme being, but I would also argue that the Self is truly the instrument of divine Will, and that Magick is derived directly from neither God nor man, but rather is part of the Universe itself, there to be worshiped, communed with, handled with care, channeled and eventually understood through cautious analysis and experience, just as one comes to understand a majestic but wild animal. I may elaborate on my perceptions of Magick in a later post, but for now I will sign off and wish you all a good day or night wherever you are in the world. May the Gods be with you.

Enki Endymion. O(

Through the Mist - The Resurgence of the Old Ways and my Journey Thus Far

On my journey on the winding path of life, I have noticed many people referring to paganism and shamanism as branches of "New Age" spirituality. What amuses me about this is that many of the practices which fall under the said category have been common for many thousands of years, some forgotten for centuries but are now being rediscovered. Our civilisation is changing, and this is because we as a species are changing; we in the western world have grown comfortable, complacent, lazy, and ultimately weak. But with what some refer to as the "ascension upgrade" or "great awakening", has emerged an ever growing draw towards our past, the traditions which have formed the basis for our society, our culture, our politics, the ways of our ancestors, and a reverence for nature. Through the mist of time, our forebears have been calling to us, urging us to reach out and connect with them and their way of life, a way of life which is as important and valid now as it was then.

Among modern academics there seems to be a general consensus that we are better off now than we were a thousand years ago, and to some extent this is true; we have access to information which would never have been available to us, and what's more we can access it with the touch of a button; we can archive our entire known history in something so small it can be lost in an ear-canal; we can communicate to anyone in the world instantly, and we have the means to keep ourselves clean, warm, dry and fed through the harshest of winters with relative ease. But this is where the benefits of our privileged society run out. the down side of this advancement is that we are dependent upon it. We need electricity to light and warm our homes at night, to generate heat and cook our food for us; we depend upon vast factories to prepare and ship our food to us so that it is readily available for us to eat with little to no effort; we are so connected to one another that we invest our history and culture and currency into electronic abstractions which have no physical value. What if all of this were to be taken away? This frightening and very possible future is explored in J. J. Abrams' series Revolution, in which nano technology destroys every electrical system on the planet, plunging humanity back into the dark age. How many people would know how to make fire from nothing but leaves and twigs? How many would know how to grow their own food, or to hunt or fish to feed themselves and their families, or better yet, how to prepare the food once it has been killed? Who would know which tools to use for such things or how to get them, or make them if such things were not already available? Nano tech may not wipe out the world, but war is certain to reduce any civilised nation to a land of scattered, divided, leaderless, desperate and primal individuals and tribes. The situation in the middle east is a prime example of what happens when our comfortable bubble of civilisation is suddenly burst. Our reliance is not confined simply to technology but also to the societal structure itself, the hierarchy of governors, military, law enforcement, merchants and workers has softened us to the point where 80% of the population would flounder and drown when dropped into the deep end of the survival pool. We rely upon merchants to provide our home wares, on the police to protect us from crime and deliver justice, on the military to defend our borders and on our governments to decide our fate; this is what must change, and bit by bit, slowly but surely, this IS changing.

I was raised from an early age to know where my food comes from. I was taken over the fields, nets and rifles at the ready, and shown what it is to catch and kill in order to feed oneself. I was taught to fish at the age of 7 and I was shown how to de-scale, gut and fillet the fish, or how to skin and stew the rabbit. I have never agreed with hunting for sport, but the importance of the hunt in all of its primal brutality has been a part of me ever since that time. I then moved away from that life and lived for many years in a privileged and comfortable state of blissful ignorance, eventually forgetting those lessons I was taught as a child. I, like so many others, questioned the value of such lessons in a world where food is only a 5 minute journey to the supermarket away, and where it is not my place to fight against attackers on the street or at home but to call the police to apprehend them. Then the path was revealed to me, and I engaged in research into the old magicks, the old legends, the old ways of life, and through this I became connected to my ancestors, and through them, connected to the Gods. I am now rediscovering the knowledge that was entrusted to me, to be nurtured and passed on to my children and to my children's children, so that they will know what to do when this age of the earth draws to an end.

These words were uttered to me in a vision just days ago; "First and foremost, home and hearth". This is the first and most important lesson I will convey. Above all other things, strive to establish a suitable home for yourself and your family, look after it, keep it tidy and comfortable, warm and free from damp. Make it a place to be proud of, in which to welcome guests, be they friends of old or new acquaintances. Your family, be they blood relatives or soul family, friends and kin, should be the primary driving force in anyone's life. Live for those you love, fight for them, and do not be afraid to die for them if destiny calls for it. They make us who we are, they sustain us and encourage us to be the best versions of ourselves. This should urge us to adopt somewhat of a tribal mentality towards all things in life; take what you can and share it evenly among your kin. Do not fear your prosperity being at someone else's detriment, for they would not afford you the same consideration, but never take what you and yours do not need if it will result in another starving.

Forming close bonds with people is important in order to make one's way in the world, but what our ancestors teach us is that forming closer bonds with animals and plants is even more important. People can deceive one another, they can be selfish and cruel, even to their own kin, but trees will offer comfort, healing, advice and grounding to those who are willing to sit and listen long enough to understand their language. Animals, though driven by their primal nature and therefore wild and sometimes dangerous, respond to the correct communicative conventions in the same way that people do. If you know how to approach an aggressive dog or a nervous horse, then you will find that they can be as amiable and communicative as any human. The plants and animals are our brethren and our guides, even down to the tiniest of insects and for this reason, harming a living being should not be undertaken unless it is for food or the resources to gain food or shelter, and in these circumstances, thanks and praise should be given for their sacrifice to sustain you. Kill if your need is great enough, but never do so with a light heart; feel the suffering of others so that you may know what it is to die in preparation for when you do. To feel the suffering of the world is to know the world and through it, to know the Gods. Many would argue against killing, even for food, and state that we can get all of the same nutrition found in meat from various vegetables and fruits; however, what people fail to consider is that in a situation where one is lost in the mountains or stranded in a forest, such foods will not be available, and so one will be forced to hunt to survive. Therefore it is my belief that despite living in a society which removes the need for such a skill, one should cultivate it nonetheless to be prepared for any eventuality of misfortune.

Faith is paramount for any individual. It doesn't matter what you put your faith in, just as long as you have something to hold on to in your darkest hours, when you feel lost, alone, hopeless and afraid. To have faith in nothing is to throw oneself out of a plane without a parachute; one can enjoy the free-fall until the ground comes rushing up to meet you, then in the last moments of panic one reaches for the pull chord only to find they are grasping at the open air. Even the most steadfast of atheists will resort to prayer when faced with despair, be it to a god or simply calling out to a loved one who is far away. That person, in their hour of need, in the deepest reaches of their soul, has faith that their call will be heard, even though everything they have come to understand about the world would dictate otherwise. This is what our ancestors are trying to achieve; to demonstrate to us that although we cannot see them or feel their touch of reassurance, they are still with us, and that all we have to do is have faith that they are there for us. Only then can we hear their words of wisdom in our minds, feel their warmth spread through our bodies, catch their scent on the air to remind us of where we come from. If we have faith that there is more to the world than what we can see and measure, then we suddenly discover the ability to move through the world devoid of fear, knowing that the pull chord is there for us if we reach for it, and with this comes the ability to change our own lives as we see fit, to reshape our destiny. Trust in your ancestors to guide you and protect you from harm, trust in the Gods to receive you when you die, and trust in your own abilities to delay that eventuality for as long as the Gods will allow.

With regards to treating guests and enemies, the old ways are finding their place in modern society again. For a long time, western culture has pushed the mindset of "welcoming" guests into the home in such a way as to show off one's decor or shower the guest with so much hospitality as to make them uncomfortable, sparking a contest to see who is the more generous host. The old ways are slightly different, for when inviting people to your home, it would be for the purpose of their company, spending time with them and celebrating their presence in you life. For this reason, it is wrong to make the visit about oneself; our ancestors would not seek to invite guests simply to inadvertently belittle them by showing off how much bigger their house is. Make the guests comfortable, ensure that there is adequate space for them to lounge, and attend to their needs to keep them sated. A large spread of food is not necessary, but rather be sure to give them just enough food and drink as to feel satisfied, making sure that you each have an equal portion. An old Norse phrase states "talking and silence in equal measure", indicating firstly that neither the guest or the host should dominate the conversation but rather both should have an equal share of speaking and listening, and secondly that there should be a balance between conversation and other pass times, e.g. eating, enjoying music, playing games etc. When strangers call, we have a tendency to turn them away and deny them entry, but the ancient Norse and Gaels would invite the stranger to sup with them. It is always wise to regard strangers with suspicion, but it is always beneficial to at least invite them in for a cup of tea/coffee, for one can find friends and allies in the most unexpected ways, and as the Havamal states, one can never know when a stranger is a God in disguise to test us. Occasionally, one might find themselves in the company of a friend's friend whom they do not know personally, and if this stranger is not to one's liking, it is always best to avoid open disagreement with the person for the sake of the mutual friend; but if the third party causes trouble, swift action must be taken to assert one's position of dominance in the situation, for this demonstrates to the mutual friend that such company is unwisely kept. On the matter of enemies or assailants, our society discourages direct action to stop criminals for our own safety, which leaves a majority of people vulnerable to the wickedness of others. Many ancient cultures understood and taught that those who did not wield swords could still die upon them, and therefore instructed all members of their societies in the art of combat for the defense of the home. So many who are called back to the old ways are drawn to martial arts, marksmanship, swordsmanship and archery in the knowledge that these skills will aid them in defending themselves and others from attack in a world which is still as dangerous as it has always been. All that is needed is for the western judicial systems to revert back to recognising the individual's sovereign right to use whatever force they deem necessary in pursuit of ensuring their own safety and the safety of others.

Part of returning to the old ways is spending more time outdoors to get in touch with nature. This is possible even in the middle of a city; focus on those elements which are natural and ignore everything artificial, the wind, the clouds, the play of sunlight and shadows, wild birds, the sound of flowing water from a stream or fountain, trees and even ordinary grass on a verge or lawn can be gateways for the consciousness to pass through and connect to the old Gods. One of my favourite quotes is from the TV show Vikings, in which Athelstan says "in the gentle fall of rain from heaven I hear my God, but in the thunder I still hear Thor." Nature is all around us, and to connect to it we must open our eyes and see it in its full glory. Connecting to nature can help to bring us into balance within ourselves, to establish equilibrium between our higher and lower natures, our masculine and feminine archetypes. When venturing beyond one's front door, if it is short journey then go on foot as our ancestors did. Afford yourself a little extra time to walk rather than take the bus, for this gets you out under the open sky for longer while benefiting your health. Furthermore, on free days, rather than sitting at home and watching television or playing video games, go for a walk, even in the rain; venture out into nature and be with your own thoughts. Talk to yourself and to the trees, sing, observe those aspects of nature that are prevalent and try to imagine how the land would have looked long ago before it was built upon. Listen to birdsong, and if you are able to, whistle back to them; birds will respond when you mimic their calls. These are sure ways to help connect to nature. If you keep pets, spend a little time with them every day and talk to them as you would a human. Look into their eyes as you talk and focus on the meaning of your words, imagining that the meaning is a substance like water which flows back and forth between you. The more you consciously communicate with your pets, the more you start to develop a psychic link with them.

In our modern age, everything is increasing in velocity, so much so that we have little or no time to stop, breathe, think, feel or imagine. Undertaking a ritual practice  can help us in many ways, even if said practice is nothing more than meditating or praying for your first 10 minutes of the day. Lighting a candle is in and of itself a magickal act, for in lighting the candle, one imbues it with their intentions and hopes for the coming day, and the light of the flame is always a warming sight to ward off the low mood which heralds a bad day to come. If you are drawn to a spiritual tradition, then thanking the God or Gods of that tradition for being blessed with another day to learn and grow. If you are not drawn to a set tradition or do not know which one to go for, you could mix traditions as I have, or simply give thanks to your ancestors for living and creating the lives that went on to create you. Any of these can help to connect us to the old ways when we commune with the ancestors and the old Gods. They will guide you through your dreams and intuition and help you to make decisions when you are uncertain. they will give you courage to do the unexpected and strength to overcome challenges. If you are working with natural healing remedies then they are especially helpful in this area. Shamanism is also on the rise as a means of healing mental and emotional ailments, as well as treating some physical ones, but this is too broad a subject for me to discuss here; however, shamanism is definitely something to be explored and seriously engaged with if you wants to get back to the old ways and connect to the ancients. Shamanic journeying and vision quests are a means by which we can communicate directly with the Gods and ancestors.

I have seen so many people who have heard the call of the old ways, and wish to live more closely in accordance with nature but don't know how or where to start. I too have begun working to revive the knowledge I was gifted when I was younger, using trial and error to perfect the skills which I had forgotten over the years. As followers of the old ways, we yearn to know how to live in the wild, to live as our ancestors did so that we can realign ourselves with them and with the Gods. Orienteering is an extremely useful skill to possess, and it is one which our ancestors would have had inherently. If you are drawn to pagan spirituality, it helps to know the cardinal directions and be able to orient oneself to them at any time of day in any location. Studying ritual magick can help to develop this ability if you are not already practiced in it, for to perform rituals on the sabbats, it helps to know where the sun rises and sets at each time of the year. On the shortest day of the year, winter solstice, the sun is at its lowest point in the sky and only has a small arc, starting in the south east and setting in the south west; in contrast, on the longest day of the year, summer solstice, the sun has a high arc across the sky and thus rises in the north east and sets in the north west. On the vernal and autumnal equinoxes, the length of day and night are equal and so the sun rises due east and sets due west. By knowing the time of the year, one can determine where the sun rises and sets and can therefore know roughly which direction is which without the need for a compass. At night, it helps to know the positions of key constellations in the sky through the course of the year for the same purpose. Of course, cloud cover is always the enemy of the wanderer in this pursuit, and so another method is to examine the trunks of trees or rock faces, for you will often find that moss will grow thickest on the southern side of trees or rocks, as this is the direction from which the moss receives the most light to grow.

When it comes to living as our ancestors did, I have found that my two most valuable tools are my knife and my hatchet. With these one can do almost anything to survive in the wild. But what if one is lost in the wild without these tools? The answer is simple; stone. stones come in all shapes and sizes; large, broad, flat stones can be chipped to create a sharp edge and used like an axe to cut wood or bone. Long, thin, flat stones can be used in the same way as rudimentary knives for precision cutting. Do not use sedimentary rocks as blades, for they are soft and will break easily against hard surfaces. instead, look for stones near bodies of water, preferably fast-flowing, for they are more likely to be smooth and flat from water erosion, as well as harder than other rocks from the complex mineral build-up within them. Use large, round, hard stones like a hammer to chip away at the flat stones, and also to soften wood for cutting or crack open nuts. If one is fortunate (or prepared) enough to already have a knife and/or axe, then one should keep them close at hand at all times. In the Havamal it is written "a wise man on the road never strays far from his spear, for he never knows when he might need it.", the same is true of your blade in the wild. A bush knife, if properly sharpened, can whittle through wood as if it were butter, and can be used for almost every task, from stripping bark to shaping staves, to making rope, to preparing a kill for cooking, and of course for defending oneself from attackers. A sharp axe is extremely useful for the more heavy duty cutting of large pieces of wood or cutting through bones of a carcass, but it is not essential, as the knife can do most of the same jobs with a little more time, patience and exertion.

Knowing how to make and maintain fire is an essential skill for anyone surviving in the wild. the elements will often be against you in this pursuit, so it is important to know the various methods of starting a fire in various weather conditions. Friction is the easiest way to get a fire going and is relatively easy to achieve even in the harshest of weather. If the ground is wet, find a thick branch and split it open; the innermost sections of the wood are most likely to be dry. Ensure that the wind and rain are at you back when trying to ignite the fire, for your body will act as a shield against the elements and protect the wood from becoming saturated or your flames from being blown out. Bore a small hole into the dry section of wood, but not through it, then insert a thin stick of dry wood into the hole ensuring that it is a tight fit; the tighter the fit, the more friction there will be and the more heat will be produced. clasp the upright stick between you palms and rub your hands back and forth, causing the stick to drill into the hole in the branch. This generates the heat. Next, having collected small dry wood shavings from the split wood, sprinkle them like dust into the heated hole in the wood, then repeat the process until you begin to see a steady stream of smoke. dry grass or very thin twigs should be pressed onto the hot wood, but not so tightly as to deprive the area of oxygen; allow a constant flow of air to the heated area to feed the fire. If the twigs do not catch fire, repeat the first few steps to further increase the heat output, then try applying the wad of twigs again. Once the wad catches fire, the flames must be fed instantly. I have found that the best fuel for this is 'bark bouquet' which is formed by shaving a branch up to halfway along its length, allowing the strips to curl and remain attached to the rest of the branch. hold this in the flames to help them grow. Once you have a strong flame, set it on a bed of leaves and small twigs, best arranged like a tepee to help the flames climb and grow. Add gradually bigger pieces of kindling until you have a fully formed fire; it is always best to strip away the bark as this retains the most moisture, so removing it will allow the flames to take hold of the wood easier and consume the fuel faster. This is but one method of making fire; there are countless more which I haven't the space or time to convey here.

Other useful tools include rudimentary spear and a survival bow, the latter of which is difficult to make and requires animal sinew to make an adequate bow line. In both cases, the raw wood should be your own height in length, and devoid of knots along its length as these can weaken the shaft, causing to crack and split under strain. The spear can be made by simply whittling down the end to a sharp point. The bow however, requires much attention to be paid when shaping it. The hand grip should be no more than a hand's length in the middle of the shaft, and both limbs at either end must be the same length as each other, as well as the same thickness with the same taper from 2" thick near the hand grip, to 1.25" at the tips, which must be perfectly in line with one another. This will ensure that the bow draws and fires straight. Next you must get the tiller as close as possible between both limbs; this is the arc or bend of each limb, and should be no deeper that a thumb's length from tip to hand grip, so that when the bow line is knocked there is only a thumb's length of space between it and the hand grip, (this is where the phrase 'a rule of thumb' comes from). The bow line can be made from animal sinew, cut into thin strips and stretched with application of low heat, or from plant fibres, although finding and harvesting the correct materials for the job can be impossible depending on where you are in the world. A survival bow, if made properly, can deliver enough force to bring down large game such as deer, and if the measurements and alignments are correct, it can be fast and accurate enough to hit a bird in flight, so you'll never have trouble getting your next meal with one of these.

For now, I have rambled enough about my  experience of following the old ways, so I will sign off for now. I hope that this article has conveyed some useful information, and I hope that it has been of value in some way. For more information on survival tips, I recommend visiting the Native Survival Guide Youtube channel on this link: https://www.youtube.com/user/Nativesurvival

It has been a huge help to me and I'm sure it will be to you too. Until my next installment, have a great day or evening, and may the Gods be with you.

Enki Endymion. O(

The Burning Sky Chronicles: Storm Front - Prologue

Prologue

The world is strangely calm today, the waters so empty, so still; even the currents that are usually so strong in the deepest parts feel subdued, lethargic for some reason. At least it’s warmer though; a bitter chill has been carried down from the snowy peaks these past few moons, but now the first rays of the springtime sun are heating the surface again; and less disturbance on a day such as this means the light penetrates deeper. It warms the icy blood, invigorates the muscles and gets the old stiff limbs moving. Creeping out from the shade of the river bank, and into the shifting golden rays, there is an odd smell, a thick, rich, mouth-watering, meaty aroma. It’s good, so good, and irresistible like the urge to follow it to its source. The feeling is strong, similar to when the dark shapes appear on the surface and we just have to go to them. Maybe that’s why it’s so empty now? Too many of us give into the urge and disappear into the light outside. But this feeling is slightly different, the smell, the urge, they are one. They are food.

Following the scent, it seems to be coming from up river where the falls make the water rough and difficult to see through. Moving slowly upstream, the smell gets stronger and sets all of the senses tingling. The hunger burns as the scent intensifies, and there it is... the source. Two huge lumps of meat wrapped around one another, still wriggling. Worms. Big, fat, lovely, juicy worms! Drifting in the current, tantalisingly close now, they smell so good they’re impossible to resist. Blinded by hunger, excitement and the churning foam from the waterfall, it is easy to miss the shiny steel hook impaled through the two worms, or the dark, fine line that rises and vanishes into the blurry brightness above the surface. There’s no pain, not really. There is just the “pop” as the hook sticks into the side of the mouth, then a sharp tug, then the lack of control as the dark shapes on the surface draw swiftly closer. Then the panic sets in, when we realise that we cannot let go, cannot escape. The line pulls slowly and relentlessly, and the real struggle begins. Have to fight, have to get away, can’t give in and disappear like the others. Fight! But it’s no use; the water parts and blinding light and cold air engulf and disorientate us, and all the weight of the world seems to be suspended on that tiny steel hook. The end is coming, somewhere from behind there will come a sharp thump, and then...nothingness. Waiting. Waiting is the worst part...

***

“Bloody ‘ell lad, that’s a big’n!” yelled Jeremiah, impressed, “feed yer sisters for a week that will!” The old man stood with a groan, feeling the all too familiar cracking in his joints and back as he stretched before ambling over to his grandson, Brandon.

“How much d’ya think it weighs, granddad?” he asked excitedly, holding the trout in front of his face on the line, admiring it with a broad grin.

“Ooh, at least 7lb that one, sunshine. C’mon, let’s un’ook ‘im and put ‘im out ‘is misery.” Jeremiah slipped the hook from the fish’s mouth and reached for his mallet. A quick thump on the head from behind was always the kindest way to go, poor thing wouldn’t have a clue what happened until it was too late. Brandon leaned in, intrigued to watch the fish die. There was always something about death that fed on his attention ever since his uncle, Cornelius, had died in the Seven Hour War. But before Jeremiah could land the fatal blow, a shadow on the surface of the river caught his eye; something akin to a bird, but not, seemed to be moving swiftly in tight circles above the cliffs to the west. Holding his mallet steadily in the air, he looked up across the river towards the cliffs that towered above him over 500 feet high, but he saw nothing vaguely resembling a bird in the early morning sky. He returned his gaze to the fish and tightened his grip on the mallet, and his breath tightened with it when he saw the same dark shape in the reflection on the water, circling above the slabs. It must have been one large bird to be so visible at such a height! He scanned  across the river a second time, but again saw nothing. He straightened unsteadily and looked at his grandson with an expression that appealed for some reassurance that he was still sane.

“What’s wrong granddad? D’ya feel funny again? Should I go ‘n tell ma’?” Brandon asked, jumping to his feet and dropping the struggling trout which flopped and thrashed its way back into the water. Jeremiah shook his head and held up a hand to silence the boy’s worry. The shape still adorned the water’s face, and yet there was still nothing in the sky above.

“Come away from ‘water, lad” he said, eyeing the apparition with suspicion and concern. As he pulled Brandon away from the water’s edge he noted that the shape had increased in size dramatically, and rather than moving in tight concentric circles, it appeared to be spiralling downwards in wide arcs…straight towards them! With mounting anxiety, Jeremiah scanned the skies one more time and again saw nothing; and yet the shape continued to spiral, growing in size, though there were no details to be discerned in its silhouetted form on the river. Jeremiah dropped his mallet and began to back away hurriedly, fearing that some dark magick was at work, nymphs perhaps? There had been rumours among the villages, children seen wandering by the rivers and lakes, people disappearing in the night. Now Brandon seemed to notice the strange apparition and backed away also, his eyes fixed on what he believed to be a monstrous fish in the river. The two retreated behind a nearby tree and crouched in the undergrowth, waiting. For what, they didn’t know, but wait they did.

“What is it granddad?” Brandon asked, the fear now evident in his voice.

“I don’t know, lad. But whatever ‘tis, I don’t like it.” He paused in an attempt to steady his nerves. “We should ‘ead back, don’t worry ‘bout the gear. Let’s just get outta dodge.” He was ready to move and head for the bridge that would take them back to the village; but as he took his first step, the surface of the river became tumultuous and began to ripple and heave as if caught in high wind. The air fell still and heavy as if enclosed in a glass dome, and a deep rumbling vibration made the small rocks on the ground tremble and dance. Within seconds all light on the river was blacked out as the shadow seemed to descend and squeeze all other images out of the reflection. The pressure in the air increased, keeping pace with the quaking of the ground until it was too much to bare, forcing Jeremiah and Brandon to their knees and covering their ears in vain efforts to alleviate the pain. It all came to an abrupt end as the surface of the river exploded, sending spray and sediment flying 200 feet into the air. The stillness was shattered by a thunderous scream, and as the spray settled it revealed the gargantuan hulking form of a winged serpent, mottled slate grey and sandy brown, over forty feet long with a wingspan to match. It had no legs, but hauled itself onto the riverbank with talon-tipped claws on the central joints of its wings, its body winding from side to side, slithering out from the muddy creek. Jeremiah and Brandon watched in horror, the former with his hand clasped tightly over the latter’s mouth, still crouched in the scrub behind the tree. The beast raised its head, slim and narrow with a short snout, it’s crown adorned with short blunt horns like those of a young ram. This monster was not yet fully grown! It surveyed its surroundings through sharp, slit-like pupils set into almond shaped, golden-green eyes, then parted its maw to allow a long, thin tongue to whip out and taste the dewy air. Jeremiah’s blood froze in his veins as the beast turned its gaze in their direction, still tasting the air with apparent satisfaction before turning its body and lowering its head to the ground. It had found them. Jeremiah knew it was hopeless trying to run at this point; he would tell Brandon to head for the bridge while he attempted to distract the creature’s attention for as long as he possibly could. He took a deep breath and tightened his grip on Brandon’s shoulder, steadying himself; but something occurred to him in that moment, a strange and unfamiliar feeling that caught him off guard. It was as if the fear that burned through his body and set him shaking like a leaf in a gale was not his own. He was terrified to be certain, but his was a fear for his life and that of his grandson. This was a different type of fear, one that was alien to him, for it was more similar to the fear one feels when lost in a deep forest at nightfall, the longing to be back home, safe by an open fire surrounded by those you love; fear, mixed with the agony of separation. Somehow he knew that the creature before him felt the same way as he did, or that he felt as it did. And as quickly as it had come the feeling passed, and the creature’s attention passed with it. Turning away from the pair’s hiding place, the beast spread its immense wings, coiling itself into an upright position like an adder ready to strike its prey, and with a mighty thrust and a rush of wind it took flight, following the river for some quarter of a mile before spiralling upwards and banking in the direction of a valley to the South West into which it vanished from view. It was over ten minute before anyone spoke or dared to move. Brandon was shaking and weeping silently, and Jeremiah felt that familiar stabbing sensation in his chest which urged him to make a move.

“Now lad, no need fer them tears. What d’ya think yer mam’ll say if she saw ya like that, eh?” he tried to comfort the boy as best he could, “You need to head back to the village ‘n let folks know what’s just ‘appened. ‘N tell yer mam to bring my ‘erbs will ye!” He pushed Brandon to his feet and slumped against the trunk of the tree. The shade was nice, relaxing, and he felt calmness wash over him as he watched the sunlight dancing on the emerald grass. Brandon recognised the signs, and with assurance that he would return shortly, he sprinted at full speed towards the bridge and made all haste for home.

***

Miles away to the North, a dark figure stooped low over a shallow pool of water in a forest clearing, rinsing the still warm blood from shaking hands. The sacrificial offering lay arranged as described in the ancient tome which sat open on a tree stump; the girl’s torso, pale and shapeless in its pre-pubescent purity, lay in the centre of the clearing. Etched into the previously flawless skin were the glyphs of the desert language of the birds, an invocation to the one true God. The vital organs were spread evenly from the bottom end of the torso in a Westerly direction. The arms were nailed to a tree to the South, the legs were nailed to one to the North, and the head with its flowing golden hair, now think with black drying blood, sat in a raven’s nest in a tree to the East. The eyes and tongue had been cut out and burned in the brazier by the side of the pool, while the offering was alive of course; the suffering emits an energy powerful enough to resonate through the planetary spheres. The water in the pool was crimson by the time those wretched hands were clean. The monk straightened and sighed. It was impossible to stop the satisfied smile from creeping from one side of the face to the other. Scrying was a useful art to master, for it had shown the monk that the offering had been accepted. After years of devotion and prayer, years of searching for the sacred texts, all the deception, torture and death had finally culminated in this historic moment, a moment that would be remembered by none, but one that would re-write history and shape all that was to come. The Void Mother had answered the call and opened the first door; the arrival of the dragon was proof of that. There were more doors to be opened, more signs to stitch into the fabric of reality, and this would be the first sign of many to herald their dominion over a new world.