Spiritual Poem Page 10

Poems to calm and heal

O Love, How Deep, How Broad, How High

O love, how deep, how broad, how high,
How passing thought and fantasy,
That God, the Son of God, should take
Our mortal form for mortals’ sake.
For us baptized, for us he bore
His holy fast and hungered sore;
For us temptations sharp he knew,
For us the tempter overthrew.
For us he prayed; for us he taught;
For us his daily works he wrought;
By words and signs and actions, thus
Still seeking not himself, but us.
For us to wicked hands betrayed,
Scourged, mocked, in purple robe arrayed,
He bore the shameful cross and death,
For us gave up his dying breath.
For us he rose from death again;
For us he went on high to reign;
For us he sent his Spirit here
To guide, to strengthen and to cheer.
All glory to our Lord and God
For love so deep, so high, so broad,
The Trinity whom we adored
Forever and forevermore.

O Sing a New Song to the Lord

O sing a new song to the Lord;
Sing all, the earth, to God,
To God sing, bless His Name, show still
His saving health abroad.
Great honour is before His face,
And majesty divine;
Strength is within His holy place,
And there doth beauty shine.
Do ye ascribe unto the Lord,
Of people every tribe,
Glory do ye unto the Lord
And mighty power ascribe.
Give ye the glory to the Lord
That to His Name is due;
Come ye into His courts, and bring
An offering with you.
In beauty of His holiness,
O do the Lord adore;
Likewise let all the earth throughout
Tremble His face before.

O Thou My Soul, Bless God the Lord

O thou my soul, bless God the Lord;
And all that in me is
Be stirred up His Holy Name
To magnify and bless.
Bless, O my soul, the Lord thy God,
And not forgetful be
Of all His gracious benefits
He hath bestowed on thee.
Such pity as a father hath
And shows his children dear,
Like pity shows the Lord to such
As worship Him in fear.
Yea, unto them that fear the Lord
His mercy never ends;
And to their children’s children still
His righteousness extends.
To such as keep His covenant
Nor from it go astray,
Who His commandments bear in mind
And faithfully obey.

On Christmas Night All Christians Sing

On Christmas night all Christians sing
To hear the news the angels bring
On Christmas night all Christians sing
To hear the news the angels bring
News of great joy news of great mirth
News of our merciful King’s birth
When from our sin he set us free
All for to gain our liberty?
Then why should men on earth be so sad
Since our Redeemer made us glad
Then why should men on earth be so sad
Since our Redeemer made us glad
When sin departs before his grace
Then life and health come in its place
When in its place, angels and men with joy may sing
All for to see the new born King
All out of darkness we have light
Which made the angels sing this night
Glory to God and peace to men
Now and forever more, Amen.


The little birds by God are fed
But man must earn his daily bread,
And work that he may eat;
Striving his best, as John does now,
The broad ten-acre field to plough,
Wherein to sow the wheat.
Old John, the ploughman, ne’er repines,
Whether it blows, or rains, or shines,
But happy still does seem;
And Dick, who leads the foremost horse,
Goes whistling as he walks across
The field beside the team.
Let us perform as gladly, too,
The work our Master bids us do,
And then we need not fear;
But when from earthly toil we rest,
We all shall meet among the blest
Who served Him truly here.

Praise the Lord, Ye Heavens, Adore Him

Praise the Lord: ye heavens, adore Him;
Praise Him, angels in the height.
Sun and moon, rejoice before Him;
Praise Him, all ye stars of light.
Praise the Lord, for He hath spoken;
Worlds His mighty voice obeyed.
Laws which never shall be broken
For their guidance He hath made.
Praise the Lord, for He is glorious;
Never shall His promise fail.
God hath made His saints victorious;
Sin and death shall not prevail.
Praise the God of our salvation;
Hosts on high, His power proclaim.
Heaven and earth and all creation,
Laud and magnify His Name.
Worship, honour, glory, blessing,
Lord, we offer unto Thee.
Young and old, Thy praise expressing,
In glad homage bend the knee.
All the saints in heaven adore Thee;
We would bow before Thy throne.
As Thine angels serve before Thee,
So on earth Thy will be done.

Summer Flowers

Behold the flowers of June! how fair
And bright their buds appear,
As, opening to the summer air,
Our eyes and hearts they cheer!
Who would have thought there could abound
Such beauty and delight
Beneath the cold and wintry ground
That hid those flowers from sight?
That power which made and governs all—
The mighty power of God—
Alone could life and beauty call
Out of the lifeless sod.
And He, who from the Winter’s gloom
Can Summer thus disclose,
Shall one day make the desert bloom,
And blossom as the rose.

The First Noel

The first Noel the angel did say
Was to certain poor shepherds in fields as they lay;
In fields where they lay tending their sheep,
On a cold winter’s night that was so deep.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
They looked up and saw a star
Shining in the east, beyond them far;
And to the earth it gave great light,
And so it continued both day and night.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
And by the light of that same star
Three Wise Men came from country far;
To seek for a King was their intent,
And to follow the star wherever it went.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
This star drew nigh to the northwest,
Over Bethlehem it took its rest;
And there it did both stop and stay,
Right over the place where Jesus lay.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
Then did they know assuredly
Within that house the King did lie;
One entered it them for to see,
And found the Babe in poverty.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
Then entered in those Wise Men three,
Full reverently upon the knee,
And offered there, in His presence,
Their gold and myrrh and frankincense.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
Between an ox stall and an ass,
This Child truly there He was;
For want of clothing they did Him lay
All in a manger, among the hay.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
Then let us all with one accord
Sing praises to our heavenly Lord;
That hath made Heaven and earth of naught,
And with His blood mankind hath bought.
Noel, Noel, Noel, Noel,
Born is the King of Israel.
If we in our time shall do well,
We shall be free from death and hell;
For God hath prepared for us all
A resting place in general.
Noel, Noel, Noel, Noel,
Born is the King of Israel.


Thought For The Day


Thought and feeling, knowledge and vision are conveyed through the ages in the works of a creative individual.


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My passion for the craft brings me to post another topic you might find of interest.

In Celtic Times.

Human sacrifices sometimes took place. They constructed gigantic images of osiers and wicker-work, partly filled with inflammable materials, and in the round enormous legs and arms of these hideous effigies living men were enclosed. At the appointed time for the sacrifice, fire was applied to this structure, and presently the whole mass was enveloped in flame and smoke, and soon reduced to ashes. Over the horrid scene the Druids presided as usual in their official capacity, with great ceremony, using incantations and spells to make the sacrifice more effective in propitiating the god. And so little did these grim spectacles shock the feelings of the people, that many amongst them, of their own free choice, and without any compulsion, offered themselves as victims on such occasions.

The Romans endeavoured to abolish or check this barbarous custom, but, generally, their efforts in that way were not of much avail.

Was the burning at the stake, which even in England, and other countries, continued to a late period, a remnant of this? Or was it used against persons on account of offences against religion, because, perhaps, it had been the special punishment with the Druids of impiety to their gods? The Druids had temples, altars, and sacred places for the performance of their worship. Some of these still exist in Ireland, and also in England, Scotland, and France. Perhaps in this country we have the most numerous specimens, though not of the most gigantic proportions. We have the Siorcalleact (Circle temple), the Cromleact, the Dalian, the Carnan, and the Cam, with many other objects, the uses and origin of which are now utterly unknown.

There is no proof that the Druids ever used any covered temples, at least in this country, or probably elsewhere.

In France are the remains of such temples, which are popularly ascribed to the Druids; but it is more likely that they belonged to the Romans, who had conquered and occupied a great part of that country. It appears to have been a prominent article of the Druidical creed, that to worship their gods within covered temples was contrary to the notion that ought to be entertained of the divine immensity. We have this on the testimony of Tacitus, and other ancient writers.

It is, however, stated that owing to Roman ideas the Druids of France erected temples of unusual magnitude, some roofed, and others open and roofless according to the ancient rule. In a part of that country, called Montmorillon, was a stately edifice of this kind, having on the entrance over the gate the statues of eight gods, which were believed to be Druidical divinities. These were probably the effigies of the gods, whose names were bestowed on the seven days of the week, together with that of Minerva, who was a favourite deity of Druidism. It is not known whether this temple, and its rude statues, was erected by the Druids themselves, or by the Romans, who generally adopted the gods of the conquered countries, and who, by constructing an edifice of this kind in Gaul, would have performed an act highly calculated to flatter and conciliate a people of strong religious feelings.

The earliest simple specimen of their temple was a circular portion of ground, inscribed all round with a furrow, or enclosed within stakes.
This temporary construction was called teavipul, (temple,) from the word timchcal, or tiomchal, which means “round.” But where there was an opportunity of surrounding the place with growing oak trees, it was much preferred for their teampul by the Druids. All the temples of this kind have, of course, disappeared; but there are others of a more permanent construction which have survived the lapse of ages, and now raise up their grey heads on the hill-side and in the valley, awakening the curiosity of the beholder, and the deep interest of the antiquary.

These are the Siorcalleachts, which are composed or constructed of large pillar stones, set on the ends, round a space of ground in the form of a circle. Of these there is a large variety. Some attain to majestic proportions, both with respect to the size of the stones and the quantity of ground enclosed. Others are small and unpretending in their structure. The presumption is, that they were made small or larcre according to the numbers of the worshippers, the relative importance of the Druidical stations or, perhaps, the extent of the religious ceremonial offices in connexion with them. It appears they were composed of twelve pillars, or of the multiples of twelve, and it is conjectured that these were emblematic of the twelve signs of the zodiac, as, probably, the Siorcalleacht was a temple of the sun. Sometimes there were three circles of these pillars, one outside the other, and the whole surrounded by a lios, that is, by a fosse or trench, in which were two or three openings or passages, to admit ingress and egress.

No doubt, there was some symbolic meaning in the three circles of pillars which, perhaps, it is now difficult to find out or conjecture.

They might, not inappropriately, have been intended to represent a crown of rays, which was typical of the sun, and also, perhaps, to express some points of their belief, indicated, by the number three, which was a mystical number with them, in reference to God, Time, and Eternity. It is also certain that, in many instances, the erect pillars had horizontal cross-stones placed over them, reaching from one to the other, in the shape of a rude binding course. This, however, was not essential to the Siorcalleacht, and many there are without it.

It is not easy to say that any particular species of site or situation was needed for these temples, as they are found on the hill, in the valley, and by the sea-side.

Altar stones have been found in the centre of the Sior- calleachts, as at Stonehenge in England, laid east and west; for the Druids worshipped with their faces turned to the rising of the sun, or the east. In some instances only a semi-circle of stones is to be found, and it is supposed that the corresponding portion was made up of temporary stakes fixed in the ground. There is a semi-circle of this kind, consisting of six stones, at a place called Bin-na-leacht, near Mallow, and the name given to it, from time immemorial, by the people, is Seisearleacht, that is the “six-stone heap, or altar structure.

“Bin-na-leacht means “the hill of the stone of death;” Icacht being a compound word formed from Ha, “a stone,” and audhacht, “death.” This is in allusion to the victims slaughtered there. There are some who are of opinion that the semi-circle was a temple of the moon, which often assumes that figure, while the full circle always represented the sun.

Siorcalleacht is a compound word, from siorcal,”a circle,” and Icacht,” the flag-stone of death;” while siorcal, or circle, itself, is made up of sior,” continual, or always,” and cal, “to surround.” Cal is also “to surround or embrace,” in the Hebrew. It is from this word siorcal, or siorcalleacht, that the English word “church,” is probably derived; as also circulus, “circle,” of the Latins, and kuklos of the Greeks. If we look in our dic- tionaries for the derivation of the word “church,” we will find for our information, circc, of the Saxons, and kirk of the Scotch. The lexico-graphers cannot go higher. But here in the Celtic we find the original root siorcalleacht, ” the pillared temple of the Druids,” from which comes in plain regular succession, the Saxon ” circe,” the Scotch ” kirk,” and the modern English word ” church.” The word “church,” however, as we shall see hereafter, may have been formed from cai-erc, “the house of heaven.”

Many thanks to admin for posting


Thought for the day


The name of Medium is an American invention, and is based upon the assumption that only a few favored persons are able to enter into direct communication with spirits, who may then convey the revelations they receive to others.


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Possession is that appalling state of mind which makes the patient believe that he is in the power of a foreign evil being, which has for the time full control over his body.


This power it abuses by plaguing the body in every imaginable way, by distorting the features till they assume a scornful, diabolical expression, and above all, by causing the sufferer to give utterance to cynical remarks and horrible blasphemy.

All these phenomena are based upon the division of the patient’s individuality, which cannot be remedied by any effort of his own, and which makes him look upon the evil principle in his nature as something outside of himself, and no longer under his control.

The phenomena which accompany possession are too fearful in their nature, and yet at the same time too exceptional to keep us altogether and easily from believing, as many thoughtful and even pious men have thought, that in these cases a real demon takes possession of the afflicted. The bitter hatred against religion, which is always a symptom of possession, wouldn’t naturally tend to enforce such a presumption. The possessed know not only their own sins, but also those of the bystanders, and use this knowledge with unsparing bitterness and cruel scorn; at the same time, they feel the superiority of others with whom they may come in contact, as the demoniacs of the Bible never failed to recognize in Christ the Son of God.
From the numerous cases of modern possession which have been investigated, we derive the following information as to its real nature.
Possession is invariably a kind of insanity, which is accompanied by exceptional powers, producing magic phenomena; it is also invariably preceded by some grave disorder or dangerous disease. The former may be of purely mental nature, for violent coercion of will, sudden and subversive nervous shocks or long-continued enforcement of a hateful mode of life, are apt to produce the sad effect.
Hence its frequent occurrence in monasteries, orphan asylums and similar institutions, where this kind of insanity is, moreover, liable to become epidemic. At other times the cause is a trivial one, and then a peculiar predisposition must be presumed which only needed a decisive act to bring the disturbed mind to its extremity. But possession is not merely an affection of the mind, it is also always a disease of the body, which in the bewildered and disordered imagination of the patient becomes personified in the shape of a demon; hence the graver the disease, the fiercer the demon. As sickness worries the patient, robs him of his appetite and makes all he used to like distasteful to him, so the demon also suffers no enjoyment; interferes with every pleasure, and consistently rages especially against religion, which alone could give consolation in such cases. The outbursts of rage in demoniacs, when efforts are made to exorcise or convert them, even although nothing but prayers may be attempted, is ascribed to an instinctive repugnance of the sufferers for means which they feel to be utterly inappropriate to their case–very much as if men, mad with hunger, were to be fed with moral axioms.

A peculiar feature in possession is, that during the most violent attacks of apparent fury, accompanied by hideous cries and frightful contortions, the pulse is not quickened and the physical strength of the patient does not seem in the least diminished. The disease, however, naturally affects his entire system and exhausts it in time.

The possessed man, who unlike somnambulists retains, during the paroxysms, full control over all his senses, never speaks of the demon that possesses him, but the demon speaks of him as of a third person, and at the same time of himself, a feature which powerfully contributes to the popular belief of actual demons dwelling in these unfortunate persons.
And yet, after the paroxysm is over, the poor sufferer knows nothing of the horrible things he has done, and of the fearful words he has uttered; if he is told what has occurred, he is terribly shocked, and bitterly repents his misdoings.

The paroxysms are twofold: in the body, they appear as violent convulsions accompanied by a contraction of the throat and the _globulus hysterics_; saliva forms in abundance, black, coal-like lumps are thrown up and the breath is hot and ill-smelling. In this mental form, they appear as a raging of the demon against the possessed and against religion–in fact a struggle of the patient with himself and his former convictions. Occasionally the good principle within him assumes, in contradistinction to the demon who personifies the evil principle, the form of a guardian angel, who comforts the poor sufferer as he is tossed to and fro like a ship in a tempest, and promises him assistance. Nor is the demon always alone; there may be, as Holy Writ teaches, seven, thousands, or their name may be “Legions,” for these visionary beings are only so many representatives of certain evil principles at work in the soul of the possessed. Some patients have been enabled to trace this connection and to discover that each symptom of their disease was thus personified by a separate demon to whom in their paroxysms they ascribed the infliction: Lucifer caused pricking and stinging pains, Anzian tearing and scratching, Junian convulsions of limbs, etc. The fearful suffering which demoniacs have to undergo and the still more harassing conflicts in their soul drive them frequently to despair and engender thoughts of suicide.
During these paroxysms, the struggle between light and darkness, heaven and hell, eternal bliss and damnation, angel and devil, is carried on with such energy and dramatic truthfulness that those who witness it are apt to become deeply excited and often suffer not a little from the violent transitions from sympathy to horror and from heartfelt pity to unspeakable disgust. As soon as the dualism in the soul relaxes, and with it the disease becomes milder, the demon also grows quieter; a happy moment of rest ensues, which the exorciser calls the period of conversion; and when this has once taken place the patient is no longer able to distinguish the demon as apart from himself, the contradistinction exists no more, and he is reconciled to his true self.
There is no instance known in which an intelligent, well-educated person has become possessed; the terrible misfortune falls exclusively upon rude and coarse natures, a fact which explains the coarseness and rudeness of so-called demons. Medicinal remedies are seldom of much avail, as the disease has already reached a stage in which the mind is at least as much affected as the body. Exorcising has frequently been successful, but only indirectly, through the firm faith which the sufferer still holds in his innermost heart. The great dogma that Christ has come into this world to destroy the works of the Evil One, has probably been inculcated into his mind from childhood up, and can now begin once more, after long obscuration, to exercise its supreme power.

The cure depends, however, not only on the presence of such faith, but rather on the supremacy which the idea of Christ’s power gains over the idea of the devil’s power. Hence the symptoms of possession not unfrequently cease under a fervent invocation of the Saviour, if the exorciser is able by his superior energy of will to create in the patient a firm faith in the power of the holy name. This expulsion of the demon is, of course, nothing more than the abandonment of the struggle by the evil principle in the sufferer’s soul, by which the good impulses become once more dominant, and a healthy, natural state of mind and body is restored.

It must, however, not be overlooked that the views of possession have changed essentially in different nations and ages.

At the time of Christ’s coming the belief in actual possession, the dwelling of real demons in the body of human beings, was universal, and to this belief the language of Holy Writ naturally adapts its records of miracles.


Thought for the day


Through Austral plains my waters flow,
Through gum-tree forests deep ;

And silently I grow and grow
Until at last i sweep.



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Witch Davinas – What is Spiritualism

Witch Davinas - What is Spiritualism

Witch Davinas - What is Spiritualism

It is a religion and a science. Science the classification of facts, the co-ordination of cause and effect, ultima ting in broad generalizations.

Witch Davinas - What is Spiritualism

It is the search after truth. Religion is devotion to and for the truth for its own sake; the abnegation of self for the good of others. Spiritualism, spanning the gulf between this present and the future life, is a religion dominant in both. It forms the golden strands permeating through all religious systems and binding them with common bonds.

You may take the sciences—the terrestrial intimately connected with our telluric domain, teaching the construction and organization of our globe—and the cosmical, treating of the infinite realm of the stars—and you have not Spiritualism; you have only part. To represent it in its completeness, the truth must be extracted from all sciences and religions, and blended into harmony. It takes man by the hand and assures him that he is heir of immortal life; owning all things, for whom all things exist, and capable of understanding all. He is for

What a position he occupies! On one hand are the lower forms of nature, the brutes of the field; on the other the angels of light, towards whom he is hastening, one of whom he will become after death casts from his spirit its earthly garments. The end and aim of evolution is the individualization of a spiritual being. As man is the greatest fact of nature, so individualized spirit is the greatest fact of man. The travail of the ages—as bringing forth
higher and higher forms, prophesying even from the Silurian mollusk the coming of man—in this light have a meaning; while they have not, if death is the end, bringing to naught the accumulated fruitage of life’s vast tree.

Spiritualism is leaderless. It is a singularity of the Spiritual movement that it has spread with a rapidity unparalleled in the history of any other cause, yet no one has stood at the head of its believers to direct their movements. Its teachings, on the contrary, denounce leadership, the worship of the individual, and demand every believer to rely solely on himself. It is a great, universal movement diffused throughout all ranks and classes of society, and from myriad sources the little streams flow into its vast channel. Other systems have had great and talented men to present and vindicate their claims to the world; they have had leaders who were considered infallible; but Spiritualism has none. It has never had. No leader, no pope, no final appeal; everyone working out his own salvation; everyone his own high priest.

The objections urged against Spiritualism are generally based on manifestations which Spiritualists themselves reject or hold as of questionable value. Dark circles are ridiculed and excite scepticism.
Unless such circles are held under strictly test conditions they are of doubtful value. The mediums who hold them may be honest, but the darkness casts a shadow over the most genuine manifestations. These manifestations have occurred in the light, and hence darkness is not essential. Every honest medium, as a safeguard, should demand such conditions as will give value as tests to whatever may occur in the seances.

Our facts now may be divided into two distinct classes—physical and psychic—the first embracing those relating to the moving of matter, the second to those influencing the mind.

When proved genuine, those of the first class are far the most valuable as evidence to those trained in the material school of thought. If it can be proved that matter has been moved without physical contact, that the movements were intelligent, and the intelligence is identified, the chain of proof is complete. The mental phenomena depend on the impeccability of the mind; and, until more is known of their conditions and laws, the evidences drawn therefrom must be taken with reservation. The moving of physical objects without mortal contact, in an intelligent manner, and the concussions or raps, must be accepted as of immense importance as scientific evidence. If several witnesses of veracity agree in their statement, it is morally certain that they speak the truth. No judge would set aside evidence because the organs of sight and hearing were not to be depended on.

Where thousands of reliable witnesses testify that they have seen objects moved without human contact, the probabilities are infinite that they have. That a thousand individuals have not seen a table move or heard a rap does not invalidate the testimony of one who has. Besides, if a score of person’s subject to illusions or hallucinations were in a circle, no two would be affected alike. The tree is known by its fruit. Spiritualism teaches a faultless code of morality.

Electricity, magnetism, od force, have in turn been called to explain the phenomena. It sounds exceedingly learned to refer unexplained phenomena to these forces, and has become quite the fashion. But it must be remembered that the human body cannot charge a table electrically or magnetically, and to the most sensitive test the moving table does not show the least indication of the presence of these forces. Scientific men have not met the subject with the courtesy they give to all other fields of thought.
The demonstration of the fact that we exist as the same individuals after death is of utmost importance. It at once sweeps away all the dogmatism, faith and superstitions of the past; all the vain attempts to explain man’s origin and destiny on religious grounds, and gives in their place knowledge of the future. It brings a balm to every mourning heart; assurance to the doubter, and a consistent philosophy of life.

Everyone by investigation can ascertain the truth of Spiritualism.

All are not able through their own mediumship, because this differs in degree, and in many is not sufficiently developed. Why? It might as well be asked why there is difference in sight, hearing, and mental endowment.


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Sex Magick

Sex Magick

Witch Davina's Spell page 2

If you are embarrassed by discussions involving the word “sex” then you might as well just leave this page.

Sex Magick




Nothing here is nasty or too detailed. Not my style- so don’t worry about that. I assure you that as long as you can handle an adult conversation, you’ll be fine with reading this page.

I’ve been asked by many…”What do you think about sex magick?” My initial response usually is, I don’t think about it. I mean, I haven’t often considered incorporating sex into my practise and never had the desire to experiment in that area, so I just don’t think about it.
To be honest with you, one of two reasons I decided to write up this page is to sort out my own opinions on sex magick. As I’m not experienced in this area, most of what I offer here are my personal thoughts.
Oh, I’ve read some things about sex and magick– about people having sex in circles with other members of covens or traditional groups, about tantric sex, etc.

I’ve heard others discuss and have read about the basics of some forms of sex magick. However, it’s really not my thing, and for me, some aspects of sex magick are unethical (for my life, not unethical in general for all). Call me old-fashioned, I don’t care.

Just to give you an explanation of what this is all about- I’m referring mainly to sex as performed by one or more people to raise energy for the purpose of a spell or other ritual, for the purpose of celebration, or for other “religious” or magickal rites.
Some Pagans feel that sex is a powerful tool, or is the most powerful tool that can be incorporated into magickal practise. Some Pagans believe sex magick can be performed symbolically to celebrate the “bodies” of the god and goddess, the bodies of man and woman, or can be performed to unite two or more people. Sex is considered to be a gift of pleasure from the god and goddess.
You may not be aware of this, but many of the tools Pagans use in their practises are symbols of sexuality in some form. A ritual knife is obviously a phallic symbol.
The cups, horns, or chalices used to hold ritual wine are all feminine symbols- shaped like a vessel. And the cauldron is a representation of the womb of the goddess to most Pagans who use one. No, not all ritual tools are sexual in nature, but some are.
If you are aware of the Celtic celebration “Beltane,” you probably know that it was a sexually charged celebration in ancient times, and for some it still is. You might also notice that many Pagans celebrate the “union of the goddess and god,” in many different ways.

There are many references to sex in most Pagan traditions.

So, back to the original question: what are my thoughts on sex magick? I have to say that I’m not comfortable with it (for the most part).
I especially can’t imagine ever having sex with several people for the purpose of raising energy or celebrating the god and goddess, etc.- that’s just not me.
I’m not going to pretend I’m ashamed and don’t like sex– on the contrary. Yes, I enjoy sex- I can’t live without it (kidding, sort of).
But, like I said before, I’m slightly old-fashioned in this particular area. Sex is a bit more personally venerable to me- by that I mean, it’s something I share only with the individual I’m romantically involved with.
I don’t feel it’s something to be shared with just anyone- no matter what the situation (my opinion).

Sex magick involving only me and the person I’m currently dating certainly would be an incredible experience.

He is not a Pagan but I’m sure he’d be up for it, heck, who wouldn’t be up for an intense sexual experience? But to tell you the truth, I’m not even that interested in it- sex yes, sex magick, no. I’m just not too keen on using sex as a tool for a magickal purpose or ritual celebration of the god and goddess, etc.
Solo, Duet, or Group Effort?
There are several different types of sex magick- monofocal, duofocal, and polyfocal. I think you can figure out what the meaning of each type is- considering that mono refers to “one,” duo refers to “two,” and poly refers to “many.”
I mainly have difficulty being comfortable with the idea of polyfocal sex magick. Several people being involved just doesn’t sound “right” for me (that is, me, not everybody).
I realize most magickal practitioners are careful who they perform with, and the act is carefully thought over, and carefully performed.
But the group thing is not for me- in any situation. I’m just not that liberal with my sexuality. Yeah, I enjoy being “sexy” and love being around men I find to be sexy and all. But I’m not that liberal with sex itself.

Now, concerning monofocal sex magick- hmmm.

I don’t have a whole lot of experience with the solo stuff, I guess you could say.
So monofocal sex magick isn’t all that interesting to me. I’m sure it can be quite fulfilling and powerful, but not for me at this point in my life.
From what I’ve read and heard other say, with monofocal sex magick, a symbol is often used to help raise energy or for aid in focus.
Anything from the awareness of the moon phase, candles, sigils, menstrual blood (call me immature, but that just makes me cringe), chalices, knives, athames, etc., can all be used and are used for different purposes by different people.

Visualization and focus are important, as with any spell or ritual.

Duofocal sex magick is what I would be most likely to be comfortable with- more along the lines of tantric sex with my partner.
Maybe one day. But, I am very certain that performing with others present would never be within my practise.
Two people can raise energy by having and maintaining eye contact, rhythmic breathing or stroking, synchronized motion, synchronized chanting, etc. A tool might be used for casting a circle, candles can be used to aid in directing energy, incense or herbs to enhance the mood or direct energy, and anything else a person incorporates into his/her practise can be used within a ritual involving sex.


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