12-19-12 Lesson 2: Deity and Sacred Spaces

Part 1 : The Goddess and the God of Wicca :
The Goddess and the God are everything and everywhere. They are the sun, the moon, the
sky, the oceans, ants, flowers, nature, everything. You can see their splendor in a sunset, a
child, a tree, in the stars; it’s everywhere, you just have to look and see it. They reveal
themselves quite often in the most simplest forms. That seems quite a contradiction to what I
just said about them being complex, but it’s true. Take a walk in the woods, or look at a
butterfly, you’ll see it. The Goddess and The God are inherent in nature, and since they are so
entwined in nature, we have to treat nature with just as much respect as we would a divine
being.
The Goddess and the God as being part of the same being, just different aspects of that being.
“Goddess”, refers to the female, creative aspect of that being. Both The Goddess and The God
are equal, neither deserving more respect than the other. When you start focusing on just The
Goddess, or just The God, things become unbalanced and unnatural. The ideal is a perfect
balance of both energies. They are all of the deities that have ever existed, and the ones that
will exist.
All the different gods and goddesses of all the different religions are the same being; almost
but not quite the same idea as the 99 names of Allah, each name refers to a different aspect of
that God. When you call the Goddess by the name of Bridget or Margawse, you are calling
upon those aspects of The Goddess. (1)
THE GODDESS
The Goddess is the universal mother. She is fertility, endless wisdom and love. She is all
aspects of nature, harmful and helpful. Wiccans acknowledge both aspects of Her nature.
The Goddess has three aspects; The Maiden (Anu, Elaine, Blodeuwedd), The Mother (Badb,
Arianrhod, Margawse), and The Crone (Morgan LeFey, Cerridwen, Macha). The Maiden is
innocence, Springtime, renewal, youth, dawn and the continuation of all life. The Mother is
the richness of life, nurturing, Summer, the day and a teacher. The Crone is darkness, night,
the rest before the continuation of life, wisdom, counsel and reincarnation. Each of these
aspects shows different stages of a women’s life, and each can be placed with the phases of
the moon; The Maiden being the waxing moon, The Mother the full moon and The Crone the
waning moon. (2)
The Goddess of the Wicca is the Great Goddess. She is the Ground of Being, the Mother of
All Living; the Creatrix, and the Destroyer, for She is ever Dual. She is the Earth Mother, the
Lady of the Moon, and the Star Goddess. She is Queen of Heaven, Queen of Earth, and
Queen of the Underworld. She is the Triple Goddess: the Virgin, the Bride, and the Hag,
called the Three Mothers in Celtic regions.
The three aspects of the Triple Goddess are usually described as the Maiden, the Mother, and
the Crone; it must be remembered that the connotations of age associated with those titles
derive from the experience of humans, who are subject to age and death; the Goddess is
eternal: ever-changing and ever self-renewing, She will be young or old as She pleases.
As the Virgin, She is the Creatrix, the Lady of Birth and Death, the Star Goddess, the Queen
of Heaven, the Giver of Inspiration, the Initiatrix.
She is Diana, Lady of the Moon and the Wild Things, Ever Virgin unto Pan: virgin unto the
All, and therefore wed to None.She is also the Virgin Mother; and Her blue and white colors,
and title “Queen of Heaven”, were borrowed by the Catholic Church for the Virgin Mary.
Hers are the Waxing Moon, Venus as Morning and Evening Star, and all the vast starry realm;
Her sacred color is White.
As the Bride, She is the Preserver, the Lady of Growth and Fertility, the Earth Mother, the
Goddess of flocks and herds, Lady of Love and Fruitfulness and the fertility of the land; as
Goddess of the Land She is also the Goddess of Sovereignty, and it is only by Sacred
Marriage to Her that the King holds the right to the Throne. Hers are the Full Moon, the
Earth, fruits and flocks and fields; Her sacred color is Red.
As the Hag, She is the Destroyer, the Lady of Decay and Death, the Goddess of Night and the
Underworld, and also the cave and the tomb. For that which is born must also age, and decay,
and die; and out of that which is dead and decaying arises new fertility, for life feeds ever on
life. She is the Sow who eats Her own young, the “Nightmare Fertility and Death in One”, the
Great Necessity by which the food chain and the cycle of life continue. Hence She is also the
Goddess of regeneration. Hers is the Waning Moon, the dark night, the silence of the
shadows, the midnight crossroads, and the wailing of the widow; Her sacred color is Black.
The Goddess is the Queen of all Witcheries: She is the Enchantress, the Shape-Changer; She
is Isis, the “Lady of the Words of Power”; She is Cerridwen, the Sorceress at Her Cauldron;
She is Hecate, the Mistress of the Magick of the Dark Moon. She is the Great Lady. She is the
Goddess.(3)
THE GOD
The God of the Wicca is the Horned God, the ancient God of Fertility: the God of forest,
flock, and field and also of the hunt. He is Lord of Life, and the Giver of Life, yet He is also
Lord of Death and Resurrection. For, like the Goddess, the nature of Her Horned Consort is
also dual. For the Horned God is not only the Hunter, He is also the Hunted; He is the Sun by
day, but He is also the Sun at Midnight; He is the Lord of Light, but He is also the Lord of
Darkness: the darkness of night, the darkness of the Shadows, the darkness of the depths of
the forest, the darkness of the depths of the Underworld.
The Horned God is the group soul of the hunted animal, invoked by the primitive shaman and
the tribe: and as such, He is the Sacrificial Victim, the beast who is slain that the tribe might
live, a gift from that group soul, who was often revered as the tribal totem or ancestral spirit.
The Celts believed they were the descendents of the God of the Underworld, who was also the
God of Fertility: the Latinized form of His name was Cernunnos, which means simply, the
Horned One.
The Horned God is also the spirit of vegetation, of the green and growing things, whether of
the vine or of the forest or of the field. Dionysus, Adonis, and many other vegetation and
harvest Gods were all often depicted as horned, wearing the horns of the bull, the goat, the
ram, or the stag: of whichever of the horned beasts was held sacred in that place and time.
This aspect is the Dying and Resurrecting God who dies with the harvest and is rent asunder,
as the grain is gathered in the fields; who is buried, as is the seed; who then springs forth
anew, fresh and green and young, in the spring, reborn from the Womb of the Great Mother.
The Horned God is Osiris, who was often depicted with the horns of a bull. Osiris was
believed to be incarnate in a succession of sacred bulls, and worshipped in that form as the
god Apis. (6) This was yet another form and manifestation of Osiris as the God of Fertility
and also of Death and Resurrection. And Osiris bears the marks of a lunar, rather than a solar
god, for Set tears the body of Osiris into fourteen pieces, the number of days of the waning
moon; and then Isis, the Great Mother, gathers those pieces together and restores Osiris to life
again.
The Horned God is the Great God Pan, the Goat-foot God with a human torso and a human
but goat-horned head, the God whose ecstatic worship was so hated by the Church that they
used His description for their “Devil” and called Him the lord of all evil. Yet, to the ancients
who worshipped Him, and to the modern Pagans and Witches that worship Him still, “Pan is
greatest, Pan is least. Pan is all, and all is Pan.” (7)
The Horned God is not “the Devil”, except to those who fear and reject Nature, and the
Powers of Life and human sexuality, and the ecstasy of the human spirit. The Horned God is
the God of the Wicca.
1.B. Ask a Witch by Michael Jacobs :
LORD AND LADY
Many people have heard of the religion of Wicca but don’t know what exactly this brand of
Paganism entails. Just what do Wiccans believe in, who or what do they worship? It is
mistakenly believed that Wiccans worship nature, but this is just one of many myths about the
Wiccan faith. Another myth is that we are all polytheistic. I cannot speak for all Wiccans,
only for myself and most I have encountered. Let me attempt to explain a Pagan take on God
and diety.
Do you worship nature? No. We believe in respecting nature and all life, taking only what we
need from nature, and being kind to the creatures of nature. “Heed ye flower, bush, and tree.”
Most of us do not worship nature. We worship the Great Mother, also known as Mother
Nature, and the Lord, also known as Father Time. Some do worship the spirits of nature,
whether they believe them to be nymphs, fairies, or other elementals. Few actually worship
the flowers and trees themselves.
Do you worship the same God as Christians, Muslims, and Jews? Well, that depends. I think
we do, and so do most Wiccans. We believe that all gods are One, manifested in different
ways to different people. Most Christians, Muslims, and Jews would disagree with that, I
think, and so would some Wiccans. Truth is in the eye of the beholder after all.
Who do you worship then? I am one of many who believes in the All, the one great power of
the universe. It can be creative or destructive, masculine or feminine, loving or hateful; it is
everything, and everything came from it. It is so vast that our minds can barely comprehend
it, and so we see it manifested it different forms. It appears to me and most Wiccans as the
Great Mother and Father, the Lord and the Lady, who are equal and one with each other. They
are like two faces of one coin. Some chose to put more importance on one than the other for
whatever reason. The God and Goddess can manifest in different forms as well, as demigods,
each representing a different, unique aspect of the All.
Are you polytheistic or monotheistic? I suppose we’re a little of both. Most believe that there
is the All, which manifests as the Lord and the Lady to us, then as lower demigods and
demigoddesses. We may call upon any of these representations of the All, depending on
which is most relevant to our needs. We believe that there is but one power, one God, which
has many moods, roles, and personalities. This is why we believe all gods are one and that
there is no one truth, because when you have a god that is everything, no interpretation of this
deity can be wrong. As I said before, some Wiccans don’t subscribe to the belief of the All
and believe that all gods and goddesses are separate, much like the Romans, Greeks, and
Egyptians viewed their pantheons.
Do your gods have names? Yes, they have many names, all of which are right. Some Wiccans
identify more with the Roman pantheon or the Egyptian pantheon. Some aren’t partial to any
particular pantheon and will simply call on whichever demigod or demigoddess they desire of
all the pantheons. You can even create your own god or goddess to call upon, by visualizing
the strengths, emotions, and traits of the All that you specifically need to invoke. Some of us,
like myself, focus mainly on the Lord and Lady as wholes and rarely call upon specific
manifestations of either.
So, it’s like one big hermaphrodite god with multiple personalities? *sighs* Yes, I guess you
could say that if you like. Think about it, though. Each of us, male and female, have certain
traits that are more commonly associated with the opposite sex. We each play different roles.
If I came to you for advice about breastfeeding my baby, I’d be asking you as a mother. If I
came to you for advice about love and sex. I would be appealing to you as a wife and lover. If
we two were talking as friends then we would just be speaking as ourselves, all roles
combined rather than focus on any role in particular except maybe the role of friend. We each
play so many different roles, and this is what the concept of the All is based upon.
Part 2 Pantheons by Michael Jacobs
Celtic Gods and Goddesses
The Druid priests of the Celts did not write down the stories of their gods and goddesses, but
instead transmitted them orally, so our knowledge of the early Celtic deities is limited.
Romans of the first century B.C. recorded the Celtic myths and then later, after the
introduction of Christianity to the British Isles, the Irish monks of the 6th century and Welsh
writers later wrote down their traditional stories.
1. Alator
The Celtic god Alator was associated with Mars, the Roman war god. His name is said to
mean “he who nourishes the people”.
2. Albiorix
The Celtic god Albiorix was associated with Mars as Mars Albiorix. Albiorix is the “king of
the world.”
3. Belenus
Belenus is a Celtic god of healing worshiped from Italy to Britain. The worship of Belenus
was linked with the healing aspect of Apollo. The etymology of Beltaine may be connected
with Belenus. Belenus is also written: Bel, Belenos, Belinos, Belinu, Bellinus, and Belus.
4. Borvo
Borvo (Bormanus, Bormo) was a Gallic god of healing springs whom the Romans associated
with Apollo. He is depicted with helmet and shield.
5. Bres
Bres was a Celtic fertility god, the son of the Fomorian prince Elatha and the goddess Eriu.
Bres married the goddess Brigid. Bres was a tyrannical ruler, which proved his undoing. In
exchange for his life, Bres taught agriculture and made Ireland fertile.
6. Brigantia
British goddess connected with river and water cults, equated with Minerva, by the Romans
and possibly linked with the goddess Brigit.
7. Brigit
Brigit is the Celtic goddess of fire, healing, fertility, poetry, cattle, and patroness of smiths.
Brigit is also known as Brighid or Brigantia and in Christianity is known as St. Brigit or
Brigid. She is compared with the Roman goddesses Minerva and Vesta.
8. Ceridwen
Ceridwen is a Celtic shape-shifting goddess of poetic inspiration. She keeps a cauldron of
wisdom. She is the mother of Taliesin.
9. Cernunnos
Cernunnos is a horned god associated with fertility, nature, fruit, grain, the underworld, and
wealth, and especially associated with horned animals like the bull, stag, and a ram-headed
serpent. Cernunnos is born at the winter solstice and dies at the summer solstice. Julius Caesar
associated Cernunnos with the Roman Underworld god.
.
10. Epona
Epona is a Celtic horse goddess associated with fertility, a cornucopia, horses, asses, mules,
and oxen who accompanied the soul on its final journey. Uniquely for the Celtic goddesses,
the Romans adopted her and erected a temple to her in Rome.
Norse gods and goddesses
like the Greek deities, the Norse gods and goddesses have all the characteristics of largerthan-
life human beings. Unlike the Greek deities, however, they seldom interact with human
beings. The world of Norse mythology includes two groups of gods, the Aesir and the Vanir,
as well as giants, trolls, elves, dwarfs, and heroic human warriors.
The Aesir. The Aesir were gods of war and of the sky. Chief among them was Odin, god of
battle, wisdom, and poetry, who was regarded by the Vikings as the ruler of the deities and
the creator of humans. The mighty Thor, warrior god of thunder, ranked as the second most
important Norse deity. Tiwaz, an early Germanic sky god who became Tyr in Norse
mythology, appears in some accounts as a son of Odin. Balder, also Odin’s son, was a gentle,
beloved god. Murdered, he descended to the underworld, to return after a new world had
been created. Loki, a cunning trickster, sometimes helped the other gods but more often
caused trouble because of his spiteful, destructive nature. The sky goddess Frigg was Odin’s
wife and the patron of marriage, children, and households.
The Vanir. The Vanir were associated with the earth, fertility, and prosperity. In the
beginning, the Aesir and Vanir waged war against each other, perhaps reflecting an actual
historical conflict between two cultures, tribes, or belief systems. Realizing that neither side
could win, the two groups of gods made peace and together fought their common enemy, the
giants. To ensure a lasting peace, some of the Vanir came to Asgard, the home of the Aesir, as
hostages. Among them were Njord, the patron of the sea and seafaring. His twin children,
Freyr and Freyja, were the most important Vanir and represented love, sexuality, and fertility
The giants’ desire to capture Freyja was one cause of strife between the gods and the giants.
Greek gods and goddesses
In Greek mythology, the Twelve Olympians, also known as the Dodekatheo were the
principal deities of the Greek pantheon, residing atop a mythical Mount Olympus. The
Olympians gained their supremacy in a war of gods in which Zeus led his siblings to victory
over the Titans.
The concept of the “Twelve Gods” is older than any extant Greek or Roman sources, and is
likely of Anatolian origin. The gods meet in council in the Homeric epics, but the first ancient
reference to religious ceremonies for the Olympians collectively is found in the Homeric
Hymn to Hermes. The Greek cult of the Twelve Olympians can be traced to 6th-century BC
Athens and probably has no precedent in the Mycenaean period. The altar to the Twelve
Olympians at Athens is usually dated to the archonship of the younger Pesistratos, in 522/521
BC.
Hades, known in the Eleusinian tradition as Pluto, was not usually included among the
Olympians because his realm was the underworld. Plato connected the Twelve Olympians
with the twelve months, and implies that he considered Pluto one of the twelve in proposing
that the final month be devoted to him and the spirits of the dead. In Phaedrus Plato aligns the
Twelve with the Zodiac and would exclude Hestia from their rank.
In ancient Greek religion, the “Olympian Gods” and the “Cults of Twelve Gods” were often
relatively distinct concepts. The Dodekatheon of Herodotus included Zeus, Hera, Poseidon,
Hermes, Athena, Apollo, Alpheus, Cronus, Rhea and the Charites. Herodotus also mentions
that Heracles was included as one of the Twelve by some. At Kos, Heracles and Dionysus are
added to the Twelve, and Ares and Hephaestus are not. For Pindar, the Bibliotheca, and
Herodorus, Heracles is not one of the Twelve Gods, but the one who established their cult.
Lucian (2nd century AD) includes Heracles and Asclepius as members of the Twelve, without
explaining which two had to give way for them.
Hebe, Helios, Eros, Selene and Persephone are other important gods and goddesses who are
sometimes included in a group of twelve. Eros is often depicted alongside the other twelve,
especially his mother Aphrodite, but not usually counted in their number. The Roman poet
Ennius gives the Roman equivalents as six male-female complements, preserving the place of
Vesta (Greek Hestia), who played a crucial role in Roman religion as a state goddess
maintained by the Vestals. There was some variation as to which deities were included, but
the canonical twelve as commonly portrayed in art and poetry were:
Source: http://www.crystalinks.com/olympians.html
Egyptian gods and goddesses
Egyptian religion has over 700 gods and goddesses with a variety of beliefs depending on the
time period of Egyptian history which is being studied. Even the Egyptian recognized the
difficulty of following the multitude of gods and goddesses as early as the Old Kingdom.
They attempted to simplify the religion by organize their gods in family groups of eight or
nine.
Hathor was a very popular god in the Egyptian system. She was believed to receive Re each
night and protect him so he could be reborn in the morning. According to myth, Re was angry
at the Egyptians and sent Hathor to destroy all mortals. After seeing some of the destruction
which Hathor brought upon the people, Re changed his mind. To correct this problem, Re sent
red beer across the land. Hathor was drawn by the color of the beer, become drunk, and the
people were saved. The myth gives Hathor the association with drunkenness.
Isis, the Egyptian goddess of rebirth remains one of the most familiar images of empowered
and utter femininity. The goddess Isis was the first daughter of Geb, god of the Earth, and
Nut, the goddess of the Overarching Sky. Isis was born on the first day between the first years
of creation, and was adored by her human followers.
Ra was a very powerful god starting as early as the second dynasty in Egypt. By the fifth
dynasty, he was the chief god of state. He was believed to sail a course across the sky during
the day. At night, he would die and sail through the underworld to be reborn again in the
morning. This daily pattern was believed to be a pattern for the Pharaoh’s own life, death, and
resurrection. The pharaoh took the title “Son of Ra” to enhance his position among the people.
Khonsu (Khons, Chons, Khensu) was a god of the moon and time. His cult center was at
Thebes where he was part of a triad with Amun and Mut. He was one of the companions of
Thoth (who was also associated with the moon and the measurement of time). It was thought
that he could influence the fertility of both the people and their livestock and one myth
(recorded on the walls of the Ptolemaic temple of Khonsu at Karnak) gives him a prominent
role in the creation of the universe. He was also revered as a god of healing, as is recorded in
the story of the “Princess of Bekheten”. It was said that he personally healed the pharaoh
Ptolemy IV (who took the epithet “beloved of Khonsu who protects the king and drives away
evil spirits” in thanks for the gods help) and he was also thought to extend his protection to
the common people. As a result, many Egyptians were named after him.
Part 2 :Alar and Sacred spaces :
An alter is a very personal thing and in my opinion should be a reflexion of the Witch. While
there are set ways that you can set up an altar, you should also feel free to have a set-up that is
unique and rsonates with you. In Wicca they do have ideas on how one should set-up. How
you setup your altar depends on several things: whether it will be a permanent setup or if it
will be necessary to put items away when not in use, whether you have space available to
dedicate to an altar exclusively, and personal reflections of your personality and spirituality.
But, for the sake of tradition, we’ll discuss two classic altar arrangements here. Ideally, your
altar should be constructed of wood and dedicated solely to the use of being an altar. But,
hey…life is what it is. So, if you have nothing else available but your living room coffee
table, making it necessary to clear the space for communal use each time, then so be it. If this
is the case, then it’s important to cleanse the area – both physically and spiritually – prior to
its function as an altar.
The Duality Altar (Wicca)
One of the most popular altar arrangements is one that divides the table or other space into
two spheres representing duality with the left being dedicated to the Goddess, and the right
honoring the God. Thus:
Goddess (Left)Goddess Candle (White
or Silver)
Goddess Statue
Chalice of Wine
Bowl of Water
Asperger (used to sprinkle water)
Cauldron
Pentacle
Bell
Crystals or Stones
Libations Dish (for Cakes and Wine)
God (Right)God Candle (Gold or Yellow)
God Statue
Wand
Censor with Incense
Bowl of Salt
Athame (Magickal Knife)
Boline (knife used to cut things)
Lighter or Matches
Additional incense, herbs, candles or other objects that speak to you (such as rocks, shells,
crystals, etc.) may be placed where convenient for you. You may also wish to include your
Book of Shadows, if you have one, in a central location.
The Elemental Altar
Another common arrangement is to setup the altar according to direction and corresponding
elements, as depicted below:
North
(Earth)Pentacle, Bowl
of Salt, Stones, Plants,
Flowers, Green Candle,
Offering Cakes.
West (Water)Bowl of
Water, Seashell, Chalice
with Wine, Blue Candle,
Cauldron
Goddess and God
Candles or StatuesBook
of Shadows
East (Air)Incense,
Feather, Bell, Wand,
Yellow Candle
South (Fire)Red
Candle, Athame, Boline,
Anointing Oil, Candle
Snuffer
Patens, or altar tiles, are very popular on any kind of altar setup, as well as being functional.
Tiles/patens are used to represent diety, elements, or simply used to place a cauldron upon
(heat resistance), or to use when scrying or divining with a pendulum.
Part 2B Looking for a Sacred space.
This next part will be something that you will continue to work on for the rest of this moon.
Take your time with it and don’t forget to record everything in your journal !
I want you to begin to learn now to create perhaps one of the most important aspects of your
connection to nature, having and cherishing a sacred space.
1. Take a week or 2 and explore the natural world around you. Find places outdoors that
you like and feel comfortable in. Try to find places that: (weather permitting)
1. Are in as natural a state as possible,
2. Have some sense of privacy, and
3. Are easily accessible any time night or day.
Find at least three places like this. The more the better. Visit them a few times. Just walk around
them or sit in them and experience the feel of the place. Use your senses.
Notice the scents, look for wildlife, look at the sky. If you can, visit them both in the daytime and
at night. Don’t limit your visits to just “nice” weather. Always be
respectful of these places, never harm them or injure the life there. Don’t break a
branch, or uproot a plant.
Write in depth in your journal about the places you have found. Give them names like “The
Sandy Beach” or “The Little Glade” so you can keep them straight. Write about your feelings
when you visited these places. Write about your feelings when you think about them. Write
about what they are like.
2. After you have spent two weeks doing the first part of this exercise and have written in depth
about these places in nature, now spend some extended time in each one. Do this on a different
day for each place. During your extended time pray to the Divine while you are at your place. If
possible pray out loud. (This is why privacy is a good idea.)
I also want you to sit in the middle of each place during this time and do nothing. Just sit and be
in the place. Don’t, I emphasize this, don’t, during this nothing time, close your eyes. But don’t
do anything else but sit and look and listen. Try to not even think if that is possible. Do this for
at least five minutes. Let your inner clock tell you when that much time has passed.
As soon as your nothing time has passed I want you to pay very close attention to your feelings.
What exactly are you feeling? Then I want you to talk to the place. If possible, again, do this
outloud. Introduce yourself. Speak to the place as a whole.
Speak to the individual plants there. Speak to the rocks and the earth. Speak to any water that is
there. Speak to the sky as it is seen from that place. After you have introduced yourself explain
that you are a fellow creation seeking to serve the Creating One and are looking for a sacred
space where you can belong, being a part of the creation. During this time you can tell the place
as much about you as you wish. Talk about your hopes and dreams in being a Witch. Then ask
the place for permission for it to be the sacred space you will work in. Ask it if it would welcome
your fellowship as its sister/brother.
Once again be quiet and listen to your feelings. Feel the energy within you and around you.
Then thank the place and leave it.
Write about each of these introductions in your journal. Then after at least a day read them again
and reflect on what happened. Let your feelings guide you as to which place will be your
primary sacred space. If your feelings tell you that any place is not welcoming you, be sure to
note that.
Once you’ve made these decisions go back to each place and visit with it and share what you’ve
decided. Be sure to go to the place that will be your primary sacred space first and seal that
agreement before you go tell the others that you would like to keep them as friends you will visit
occasionally. Go to any places you decided weren’t welcoming and thank them and assure them
you will not practice your Craft there as that is how you feel they desire it and so you will honor
their intent. After this sealing I want you to write about it again in your journal.
3. Now until the next New Moon I want you to visit your new sacred space as often as possible.
Get to know it intimately. Sing to it. Learn the names of the life and terrain there. Do this by
asking each what its name is and then let your imagination and feelings tell you what to call it.
This can be simple, such as “little brother rock”, or more fanciful, such as “St. Ignasius the
rock”.
Always keep before you that what you are doing here is not using the sacred space as a thing,
but relating to it as fellow creatures of the Creating One and so your brothers and sisters. Try to
let this place be a place where you let go of the modernistic idea of humanity above and separate
from nature. Instead realize that you are part of this place and you are not above it or more
important than it. Begin to learn how to listen to it as your teacher. This bit of nature has much
wisdom to teach you. Every time you visit your sacred space also try to spend a little time doing
nothing like you did in the inviting visits. Also spend a little time praying to the Creating One.
Again, if possible, pray out loud.
As you learn more by visiting your sacred space regularly, write about it in your journal.
Continue to visit your sacred space regularly once this Moon is done.
Going Beyond for the Over Achievers
(Some extra work for those who want extra! Do some or all!)
• Compose a song for your sacred space. Sing it to your sacred space. Write it out in
your journal.
• Draw or paint a picture of your sacred space. Put it in your journal.
• Take a friend, who knows you are studying to be a Witch and whom you can
trust, to visit your sacred space and introduce him or her to your new friend, the sacred space,
and introduce your sacred space to your friend. Write about this in your journal.
• Ask your sacred space if there is a stone you can take home with you. If you feel the sacred
space and the stone agree, then take it home and put it in place of honor in your home. Write
about this in your journal.
• Visit your sacred space in the middle of the night. Bring a candle or a few candles.
Light them. Dance there. If it is private enough and you are comfortable with this, dance skyclad,
in other words remove all your clothing and dance naked. This is not a sexual thing, and be sure
you are truly alone and won’t be seen. This is intended to be a baring of the true you to your
sacred space, a removal of any barriers between you and it. Write about this in your journal.
(Don’t dance skyclad if you feel at all uneasy about it, do not think you should stretch yourself
and do it even though you feel uneasy. Only do this if you are completely and totally
comfortable with it and you strongly desire it.)
• Buy or create yourself something special for your sacred space and take it there and give it as a
gift to it. This could be a little statue or a crystal or whatever. Write aboutthis in your journal.
• Add to the life in your sacred space by planting something there. Write about this in your
journal.
Notes:
1.Kris Macintyre ~ http://www.fortunecity.com/roswell/cushing/
263/wicca/goddess.html
2.ibid
3. StarFire Rising ~ http://www.starkindler.org
4. Kris Macintyre ~ http://www.fortunecity.com/roswell/cushing/
263/wicca/goddess.html
5. The two names, Osiris and Apis, were later combined to form the name Serapis used for the
Consort of Isis in the Hellenized version of the Mysteries of Isis. (http://www.starkindler.org)
6. Line from “The Rite of Pan” in The Goat-Foot God, by Dion Fortune
(http://www.starkindler.org)
7. StarFire Rising ~ http://www.starkindler.org
8, Dailywicca.com
QUESTIONS AND WORK :
1. How you and others describe the God and Goddess,
2. Remembering those times you have felt a Divine presence, write down a few examples
3. Listening to what Deity is showing you. What was it?
4. Deity was described with several specific characteristics shared by the Lord and Lady,
including Love, Balance, Sensuality, Liberation, and Inspiration.
What characteristics do you experience in your relationship with the Divine that was not
included? How do those characteristics manifest in your life?
Part 2. Creating an Altar
This week begins you search for a sacred space outside. But I would like everyone to create a
sacred space inside.
Your job is to create yourself an altar set up with the things you have on hand.
What things would you include ? examples could be :candles, crystals, natural objects
incense pictures statues angels, bells, offering bowls, feathers tarot or oracle cards ? ( and
many more)
Sit down and outloud ask the Lord and Lady to inspire you to create an altar. Write down in
your jornal the things that you feel would go on your altar and why.
When you are done photograph you effort and post the photo to the group with the
explanation of the things you chose. Do not worry about rules or set-up, just create something
you feel is a good personal representation of your relationship with Deity. (If you can not
keep this as a permanant set-up, it is perfectly fine to take it down when you are done. Many
do)

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