Hymn to Thoth on the Day of Thoth (Epagomenal Day 0)

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Hymn to Thoth

Adoration of Thoth, Son of Re, Moon,

Of beautiful rising, lord of appearings, light of the gods,

By the Prince, Count, Fan-bearer on the King’s right,

Great Troop-commander, Royal Scribe, Haremhab, justified,

  he says:

Hail to you, Moon, Thoth,

Bull in Khmun, dweller in Hesret,

Who makes way for the gods!

Who knows the secrets,

Who records their expression,

Who distinguishes one speech from another,

Who is judge of everyone.

Keen-faced in the Ship-of-millions,

Courier of mankind,

Who knows a man by his utterance,

Who makes the deed rise against the doer.

Who contents Re,

Advises the Sole Lord,

Lets him know whatever happens;

At dawn he summons in heaven,

And forgets not yesterday’s report.

Who makes safe the night-bark

Makes tranquil the day-bark,

With arms outstretched in the bow of the ship.

Pure-faced when he takes the stern-rope,

As the day-bark rejoices in the night-bark’s joy,

At the feast of crossing the sky.

Who fells the fiend,

Sunders western lightland.

The Ennead in the night-bark worships Thoth,

They say to him:  “Hail, [Son of] Re,

Praised of Re whom the gods applaud!”

They repeat what your ka wishes,

As you make way for the place of the bark,

As you act against the fiend:

You cut off his head, you break his ba,

You cast his corpse into the fire,

You are the god who slaughters him.

Nothing is done without your knowing,

Great one, son of a Great one, who came from her limbs,

Champion of Harakhti,

Wise friend in On,

Who makes the place of the gods,

Who knows the secrets,

Expounds their words.

Let us give praise to Thoth,

Straight plummet in the scales,

Who repulses evil,

Who accepts him who leans not on crime.

The vizier who settles cases,

Who changes turmoil to peace;

The scribe of the mat who keeps the book,

Who punishes crime,

Who accepts the submissive.

Who is sound of arm,

Wise among the ennead,

Who relates what was forgotten.

Counselor to him who errs,

Who remembers the fleeting moment,

Who reports the hour of the night,

Whose words endure forever,

Who enters dat, knows those in it,

And records them in the list.

(from scroll in lap of the statue of Horemheb, Lichtheim translation)



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HYMN TO BAST

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Dua Bast!

Goddess of Warfare, Goddess of Protection

Ferocious mother against injustice

I apply your shield against isfet

Dua Bast! I pray to you!

 

Mistress of Boubastis, Mistress of Felines

United in heart I venerate you

Beyond the borders of the two lands, your devotee calls to you

Dua Bast! I adore you!

 

Lady of Dance, Lady of joy

I move to your heartbeat, the rhythm of the universe

In ecstatic sway to your celestial music

Dua Bast!  I dance for you!

 

Madam of the Rattle, Madam of the Basket

I make processions with sacred sounds in your favour

And the utterances of your name touches my soul

Dua Bast – I shake the sistra for you!

 

Lady of The Flame, Lady of the House

I raise and weave my voice in supplication

I croon in your light of everlasting sun and moon

Dua Bast – I sing for you!

 

Defender of the Pharoah, Defender of the People

May you slay those who utter atrocities in your name

Your servant waits your intervention

Dua Bast – I call to you!

 

Eye of Ra, Slayer of Apep

I surround myself with your love and banish feelings of detestation

Beloved, in your name will I always make pure offerings of oblation

Dua Bast! I make this sacrifice for you!

 

Keeper of the Aegis, Keeper of the Ointment Jar

Impeccable beauty and grace is your boon

Your imperfect perfection raises my vibration

Dua Bast! I make this commitment to you!

 

Great of Magick, Great of Might

I pour libations in your name and engage in your sacred ceremonies

May you always be by my side as I am your loyal attendee

Dua Bast! I make this vow to you!

T. Georgitsis 2014 ©

My Feelings on Pagan Education and Training

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The teachers and mentors I have had on my journey I have always been respectful towards (even if I wasn’t shown the same courtesy) and worked hard to learn and prosper with.

Unfortunately these days I find seekers out there don’t have that attitude and are in fact quite demanding, sometimes coming across like spoilt children if they don’t get what they want, when they want – when it comes to education and training.

You cannot demand someone educate and train you in the esoteric arts or pagan path-workings as having a mentor is a privileged honor and not a demanded right. There is so much information online right now which can be accessed with a few clicks that I have noticed many just expect to be spoon fed without actually doing any of the work.

When I started my foray into the public pagan scene in the mid 90’s the internet was only just coming into fruition with email and only a limited number of websites.  This was the day before social media and the only way to find a teacher was to find them in real life, usually through an occult store or through a pagancentric hard-copy magazine.  Study via correspondence was usually hand written through snail mail or through email in some cases where the teacher or school had access to it. To find like-minded individuals it was important to network in real life and attend events in real time.  You learned who you resonated with and who you didn’t and what teachers or groups were around who offered a course of study and/or practical working group.

To say I am thankful that I learned this way from real people is just the beginning of the benefits I found as now I find the pagan scene diluted with unqualified mentors/teachers, know it all armchair pagans and substance-less conversations in online forums.

I am also finding that the older I get, the more I am disillusioned with the public pagan community in general and the more I remove myself from any of its negativity.  I tend to shy away from egocentric and aggressively demanding people  who believe its their right to be served and unfortunately the scene is rife with these types.

Personally I prefer positive interaction where people speak to each other in a respectful manner and you learn by engaging proactively and getting together and doing things whether it be online or in real life.  These to me are real connections and ones which I only foster these days because they are valued.

(c) T. Georgitsis 2016

 

Coven Cup & Blade: Cakes and Wine

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Within the Wiccan coven ritual structure, cakes and ale (sometimes called bread and wine or cakes and mead) are an important aspect of the magickal working.  Its symbolism is of the union of male and female polarity and brings the focus of the coven together to celebrate the bounties of the God and Goddess brought by their union. Like communion in church where the partaking of wine is to symbolize the blood of deity, in the Wiccan tradition when the ale is blessed using the cup and blade its charged, blending the feminine and masculine forces which are found within Deity.  The athame upon the altar represents the God and the chalice the Goddess: therefore when the blessing of the ale occurs as part of the consecration of food and drink, it’s a representation of the sacred marriage.  God and Goddess become one – light and dark, magnetic and electric, positive and negative.  This act celebrates life as a balancing of opposites which is needed for creation in the natural world.

In our ritual joining of these energies through this act, is a powerful way to release and merge these polarities which are ultimately consumed by the practitioner.  It’s also way to become close to the Goddess and God and thank them for aiding us in our boons which were asked for in the working aspect of the ritual. It shows that we can take Piety within us, which in turn bestows us with their amalgamated felicitations.  This union of divergences manifests as power within, which are then consumed by the coven members who do this one by one, thus deepening the connection to one another. The aspect of consuming the ale, grounds the energy raised in the circle during ritual and assists it in manifesting in the physical sphere from the etheric. Whatever remains in the cup are libations scattered within the coven’s cast circle further promoting focus and abundance within the group.

Another point to take note of is that when you share food and drink it allows you to build stronger connections and bonds.  Within the coven environment this is true of not only the feasting aspect after ritual but the cake and ale aspect within ritual.  In the coven we give and receive shared knowledge and experiences.  Therefore sharing the cake and ale is a practice of goodwill with one another, as well as a partaking of the God and Goddess’s bounty together.  The sharing of food is a communal activity which emphasises familial connections and what is a coven after all but a spiritual family joined in religious celebration.

Here is a simple drink blessing I would like to share with you which I created for use in wiccan rituals and can be done in a coven or solitary environment:

Libation Blessing

 Making your own cake and ale imbues your magickal intent and shows you have sacrificed and offered your time and resources for the Goddess, Gods and fellow coven members.  Mead which has been made for coven rituals has been a staple in wiccan communities for decades.  Known as one of the world’s oldest drinks which predates wine making, this fermented drink in its simplicity yet complexity enables the maker to create various flavors than simply the traditional blend of honey and water.  Mead throughout various cultures has been thought to bestow magickal healing as well as fertility and as such a perfect representation for the joining of the God and Goddess.  Here is a mead recipe you can make yourself for your rites and rituals:

Honey Mead Recipe

(c) T. Georgitsis 2014

Libation Blessing – Wiccan Style

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Take the cup and hold it up to the moon and say:

“This is a symbol of the Goddess and the Feminine”

 Take the athame and hold it up to the moon and say:

“This is a symbol of the God and the Masculine”

Plunge the athame into the cup and say:

“Together united as one – may they manifest fruition,

Light & dark, magnetic & electric, positive & negative

All come from the same source which brings us our boons!”

© T. Georgitsis 2004

Tattwa Cards

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Tattwa cards were a vision technique created by the Golden Dawn (a western magickal tradition) which was inspired by Hinduism to help its members psychically develop astrally whilst scrying.  They are used in a pathworking sense and cover the elements contained in magick: earth, air, fire , water and spirit.

I first got into the Tattva cards when I was about 20 years old and had joined my first Wiccan coven. It was a requirement that after my crafting and as part of my year and a day training, I use them in path-working exercises. I worked with them as directed by my HP at the time but I also worked with them, the same way I worked with the tarot in my mid teens. I conducted my own research and study on each card, assigned my own instinctual meanings to each card and worked and meditated on each card for a certain time frame. I would finish off by placing each card under my pillow to stimulate dreams which would assist in this path working. One lesson I learned quite quickly was to work in ascending order instead of picking a card out of the deck randomly, which was quite unlike and rash of me in hindsight (since I NEVER did that with the tarot) and especially since the first card I pulled and therefore my first attempt of the dream incubation lesson involved me sleeping for two days straight because I had drawn the Ether of Ether card! That was NOT a good idea and I should of had a physical guardian looking over me (along with my astral ones) since I was so green with this tool.

With that said it is a great system and I would suggest starting with making your own deck.  Creating your own deck gives you more of a connection to your cards. I would start with white cardboard cards which are about 6 x 6 inches and draw/paint on the symbols. Alternatively you can purchase a deck but I would ensure you have cleaned them properly with all the elements.

Details of Tattva Cards

Tattva cards are divided into five categories Akasha, Tejas, Vayu, Apas and Prithivi.

Each category has a card for the main tattva symbol, plus 4 additional cards containing smaller images of the remaining tattvas.

ie for Akasha:
Akasha (main card)
Tejas within Akasha (Fire of Spirit)
Vayu within Akasha (Air of Spirit)
Apas within Akasha (Water of Spirit)
Prithivi within Akasha (Earth of Spirit)

You can use this chart showing all the tattwa cards to create your own:

download

This is a link which shows you how to scry using the tattwa cards from the Golden Dawn Research Ctr:

Golden Dawn Tattwa Cards

 (c) T. Georgitsis 2016