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Introducing: The Asphodel and Wormwood Collection (and Tobias)

“What would I get if I added powdered root of asphodel to an infusion of wormwood?”  If you are a fan of the Harry Potter series by J.K. Rowling, you’ll likely recognize this as the first question that Severus Snape ever asked Harry, that immortal first day in Potions Class at Hogwarts.  Even if you are not a fan of the series, you will likely recall that it has been trending of late on Facebook, as fans have finally unlocked the secret meaning behind the phrase, according to the Victorian language of flowers: “I bitterly regret Lily Potter’s death.” As someone with his own share of bitter regrets surrounding death (as well as someone who is more than a bit of a Harry Potter fan), I could not resist bringing this phrase (and the true meaning behind it) to life in this digital set, Asphodel and Wormwood.

Hello; my name is Tobias, and I have a distinctly interesting view on death and regret, because I am the one who has been mourned, rather than the one doing the mourning (although I can patently answer that ancient question–“Do the dead mourn the living?”–with a resounding yes).  While this is not my first-ever work here at Iaconagraphy, it is my first solo gig in the realm of digi, whether your own particular flavour of that is hybrid, art journaling, or digi-scrap.  Yes, I am British, as you may have noted from my I-cheat-at-Scrabble-spelling of the world flavour.  And, yes, as I mentioned, I am deceased.  It never ceases to amaze me how confused people are about the very concept of channeled art: can one not simply look at the myriad of styles exhibited here and see evidence of different personalities? Different individuals?  Some of you may have known me previously as “The Professor”, but simply because I’m a Brit doesn’t mean that I am also implicitly stuffy, so it is high time we gained a first name basis with each other, don’t you think? And that byline is Tobias. 

But enough about me, let’s get to the fun bits: a blog freebie for Asphodel and Wormwood, and the collection itself!  Asphodel and Wormwood is born not only out of my own love of the Harry Potter Universe, but also out of a love of Victoriana and my ongoing struggle with that age old question of “Do the dead mourn the living” and it’s answer of yes.  As you (hopefully) explore the collection, you will find it littered with antique botanicals, quotes from writers of the Age (including Oscar Wilde), and ink flourishes and blots reminiscent of the use of a nib pen.  You will also find yourself surrounded by a rich smattering of green, highlighted by parchment tones that call to mind a more elegant time.  All of that is gently infused with the magic of Potter: a potion bottle here; an owl bearing a post envelope there.  

This blog freebie features a velvet ribbon cluster, with an antique herbology notebook (suitable for journaling) accented by a be-ribboned potion bottle, an antique button, and an antique cabinet card featuring a botanical print of asphodel.  You will also receive exclusive word snippets in PNG format, delivered as a “cluster” as well, but easily “lassoed” from the whole and manipulated into whatever you might dream up!  But the fun doesn’t stop there: your download of this freebie also includes an exclusive coupon for 15% Off the Asphodel and Wormwood Collection Bundle (valid through end of month), which stacks this week  (11/7-11/14) with our other Black November 50% Off coupon! That’s right: by downloading this freebie today, you can actually purchase the Asphodel and Wormwood Collection for 65% Off!

So what are you waiting for? Click the image below to be taken to the download page and begin your adventure of bringing a bit of magic to your digi!

This offer (and all other freebie offers) are no longer available due to utter lack of associated coupon sales.

asphodelandwormwoodblogfreebiedisplay

Don’t forget the OTHER coupon:

black-november-all-studio-12-50-off

tobiassig

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Everyday Magick: What Is Awen?

Awen is a word you all hear us use quite a lot.  We’ve had a lot of questions as to what it actually is, and about how it fits into modern Paganism, or even a Christian/Pagan worldview. So, here are some answers…..

Awen is the Welsh equivalent of imbas forosnai: the fire of inspiration, believed to rest in the head, which was held in great esteem by the Celts of Ireland.  The two actually share a linguistic root, which is something only encountered rarely, as Welsh “Gaelic” isn’t actually what would be defined as true Gaelic at all, but actually Brythonic (it’s often referred to in linguistic circles as p-Gaelic, as opposed to the Irish and Scotts q-Gaelic).  As with Ireland’s imbas forosnai, it is what drives the poet and the musician (sacred inspiration), but also the priest, for in Celtic faith, more often than not, the priest is almost always also poet.

Since the culture of the Celts was an oral one (hardly anything was ever written down), the earliest written record of the use of the term Awen comes to us from the 8th century AD (796, to be exact): Nennius’ Historia Brittonum, a Latin text based partially on earlier writings by a Scottish monk named Gildas (aka St. Gildas).  Many sources actually cite Gildas as Welsh, but as far as we know, he was actually born in Scotland, and educated at a monastery in Wales.  The symbol for Awen used in most modern Druidic circles–three downward rays, often with three dots above the rays and sometimes with three circles around them–was a much later invention by Iolo Morganwg, an 18th century bard, antiquarian, and (some contest) literary forger.  In short, in many (some might contend in most) ways, Iolo Morganwg was a Romantic Druid, rather than a Historical Reconstructionist one.

So, what’s the difference between a Romantic Druid and a Historical Reconstructionist Druid, why do we care, and what does any of this have to do with AwenRomantic Druidry, often referred to as Neo-Druidry, stems from the 18th century Romanticist Movement in Britain (which gave us such wonderful painters as Waterhouse, William Blake, and Burne-Jones), and is based largely on the idea of what the actual historical druids might have done, with very little historical basis in fact.  While it does have veneration and respect for nature and a general respect for all beings in common with Historical Reconstructionist Druidry, that’s about as far as a comparison can really go.  Romantic Druidry tends to be highly eclectic, and relies heavily on a basis in Freemasonry for its ritual observances (not unlike modern Wicca’s reliance on the ritual observances of Hermeticism, which is also a root of the Masonic Rites).  Historical Reconstructionist Druidry, on the other hand, attempts wherever possible to source ritual observances, “doctrine/dogma”, and the general structure of its belief system from actual historical records of the Celts, coming down to us from sources such as archaeological sites.  One might go so far as to say that it is “one part anthropology, and one part religion”.  So, why do we care?  What does it matter if one is a Romantic Druid or an Historical Reconstructionist Druid?  Well, that depends on whether one wants to practice a faith that is actually rooted in the “Old Ways”, or whether one is perfectly content with a contrived religion that was spawned out of the idealistic notions of the 18th century.  That may sound rather harsh, but I really don’t mean for it to. What I mean to imply is simply that there is a vast difference between following a faith that is “reasonably old” (i.e., hailing from the 18th century), versus following a faith that is actually pre-Christian in its origins, and what it all ultimately comes down to is “whatever floats your boat”.  Following a truly ancient path happens to float ours; being able to say that we follow the “Old Ways”, and actually have conviction in that assertion based on historical fact is important to us.  It may or may not be to any of you reading this. Which brings me to what any of that has to do with Awen….

Being an Historical Reconstructionist Druid on a Welsh Path is hard!  Pure and simple.  Most of our extant sources of literature, on which our mythology and even much of our general overarching belief system (such as the concept of Awen, and the stories detailing where it came from, insofar as the Welsh pantheon), date from only as far back as the 8th century AD, and, in the case of The Mabinogion (which is sort of like the “Bible of Welsh Mythology”) and the Hanes Taliesin (which is our greatest source of information regarding Awen, as it relates to the story of Cerridwen and Gwionn Bach), the 12th and 13th centuries.  Our other primary symbology for the concept (the depiction of the three rays) comes straight from the aforementioned Romanticist Movement, and that paragon of the foundation of Welsh Romantic Druidry, Iolo Morganwg (aka, Edward Williams).  All of that makes claiming Awen as a truly ancient concept, backed by historical fact, a bit of an issue, to say the least!

That linguistic root between Awen and imbas forosnai, however, gives us a true basis in the “Old Ways” of the Celts. You see, somewhere around 350 B.C., a group of Irish Celts migrated to and settled in northwestern Wales (Gwynedd).  These Irish Celts established the ancient druidic center at Anglesey, and it is likely that they are, at least in part, responsible for the foundations of the bardic arts still celebrated at the modern Eisteddfods and Gorsedds in Wales.  They would have brought with them their deities, and also, the concept of imbas forosnai, which was seen not only as poetic inspiration, but also a form of almost shamanic mediumship: Spirit speaking to and through the people.  The term imbas forosnai is Old Irish, and literally translates to “illuminated inspiration” (read: “divine inspiration”).  Depictions of the practices associated with it are given in Cormac’s Glossary (also a late medieval manuscript, dating from somewhere between the 10th and 15th centuries, though its numerous appearances–copies–in disparate texts suggest a definite earlier, pre-Christian, origin), and in the mythology surrounding Fionn Mac Cumhaill (the earliest written sources for which date to the 7th century AD, but, again, are clearly pre-Christian in origin).

In Welsh Mythology, we are told that Awen was first “gifted to” (although one might more appropriately use the term “stolen by”) Gwionn Bach, by the Goddess Cerridwen, when he mistakenly stuck his thumb in his mouth to heal a burn, while stirring the greal of Awen in her sacred cauldron.  This has much in common with how imbas forosnai came to be “gifted to” Fionn Mac Cumhaill in the Fenian Cycle:  Fionn likewise received sacred inspiration first by sticking his thumb in his mouth to heal a burn, and, like Gwionn Bach, in many ways, it was more “stolen” than “gifted”. You see, both boys had been forbidden to eat the food they were tending, and yet, accidentally, they came to receive divine inspiration by accidentally burning themselves.  In the story of Fionn, it is not a goddess who sets him to tending the cookfire–in this case, he is cooking the legendary Salmon of Knowledge, which it took his Master seven years to catch–but instead a leprechaun-like druid named Finnegas. In the Cerridwen-Gwionn version of this story (the Welsh version), Gwionn actually imbibes three drops of this “inspiring fluid”, which gives us the three rays of Awen.  That emphasis on three isn’t accidental: ancient Celtic cosmology centered around Three Worlds, with Humanity standing at their center.  Those Three Worlds are Land, Sea, and Sky, representing The Ancestors (and Revered/Beloved Dead), The Sidhe (The Faeries; The Otherworld), and Deity (The Shining Ones), respectively.  Given that, Awen becomes not only the divine inspiration given by Deity (as one would expect, coming from a post-Christian perspective), but also of The Ancestors and The Otherworld.  It’s the spark of The All, so to speak.

Which makes Awen more or less the soul of Druidry, whether you’re also a practicing bardic poet, or not. (Although, if you are a practicing modern Druid, you are almost necessarily also a practicing bardic poet, because we have to write/compose our own rituals, prayers, blessings, incantations, and virtually everything else for ritual use, after all.)   Awen is literally understood as Spirit–All of Spirit (Ancestors, Otherworld Guides and Benefactors, and Deity)–moving and speaking through us, in very much the same manner as the Holy Spirit is regarded in modern Christianity.  Awen–because divine inspiration=Ultimate Wisdom–is also the source of the Nine Welsh Virtues, which were previously touched upon in this post.  So it not only serves as the conduit for the Voice(s) of the Sacred Three, but also as the source of our Ethical Base.   Therefore, in our Druidic Rituals, we begin by invoking the Sacred Three, and follow that with an invocation of Awen, so that we stand not only surrounded by All that we hold Sacred, but also on a firm ethical base which, hopefully, will inspire all that we do in our practices:

Mam, anrhegu nyni ysbrydiaeth;

Anrhegu nyni Awen,

Hwnnw nyni dichon canmol chi!

Mother, give us inspiration;

Give us Awen,

That we may praise Thee! ~Taliesin Emrys (aka, The Mystic)

The “Thee” in that invocation is understood not only to mean Mother Cerridwen (or any Mother Goddess, for that matter), but also the entirety of the Sacred Three.  It calls us not only to be inspired in our speech, but also righteous: that everything done thereafter be in accordance with our Ethical Base.  In short, it “keeps us Honest”; it keeps us, hopefully, in accordance with the Truth.  Which is why that invocation is followed by the speaking of the Welsh words Y Gwyr Erbyn Y Byd (“The Truth Against The World”) by all in attendance, almost like some sort of “bardic warcry”.  We call ourselves to speak up and act for Justice (Ultimate Right–not as defined by some person or another’s personal moral code, but as understood as Universal Right, going above, beyond, and far deeper than anything defined by Humanity), not only within the context of the ritual being observed, but also as a reminder to do so every single day of our lives, as we are out in the world, interacting with others.

As you can hopefully see, Awen is as important in the practice of Druidry as the Holy Spirit is to an understanding and practice of Christianity, and in our practice, we treat it very much the same way.  It drives us, and in turn is fostered and driven out into the world by us in a symbiotic cycle.  So if you find you are encountering the term quite often as we teach and share herein and elsewhere, that would be why!  ~The Professor

 

 

 

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Silence Is NOT Golden….

Sometimes, silence is golden. In those moments when you’re in the heat of creating; when you’re making something beautiful to offer to the world, sure, silence can be blissful.  But when it comes to keeping people interested and up-to-date on your business, silence certainly isn’t golden.  And when it comes to keeping silent concerning who you truly are, and what you can actually do–your God-given talents, no matter how “out there” they may seem–well, silence isn’t golden then, either. In fact, it can become a crippling cage.

I’ve been living in that cage for a very long time.  I’m more than ready to come out of it.

Some of you may come away from this thinking “wow, she’s even more nuts than I thought.”  Some of you may come away from reading this judging me; perhaps even judging me quite harshly.  But I’ve had a month of silence from this blog and pretty much everywhere else–thanks to my declining health–to really think this through, and when it all boils down to brass tacks, I’ve been judged before. In fact, I’ve been judged over and over again my entire life, and I’ve let my fear of further judgment lock me in this cage in the first place.  Guess what? I’m still here, and I’ll still be here after further judgment as well.  It is ultimately my choice whether I choose to let the fear of those judgments keep me locked in this cage or not.

Today, I choose freedom.

I choose that freedom in part because keeping myself a secret is part of why my health has taken this dive in the first place.  The cage has leeched forward onto my skin, and into my bones, in the form of the worst outbreak of debilitating psoriasis and psoriatic arthritis that I’ve experienced since I was sixteen years old.  I am now faced with the very real choice of continuing to hide my talents and abilities and slowly killing myself, or letting all these cats out of the bag.  Like the New Hampshire state motto, I can live free, or die.

That’s the big reason for my choice; the other smaller reason is that if I’m going to offer my services as a Tarot Reader, and as a Counselor, and as a Priestess, I should probably let you guys know exactly what you’re getting when you put your dollars into my PayPal account.  There is a huge difference between paying $25 to someone who has an “ability and years of experience with the cards”, and paying that same $25 to someone who is actually clairvoyant, clairaudient, claircognizant, and clairsentient.

What do all those “clairs” mean?  Most people have heard of clairvoyance, but few people actually know what it means. In common parlance, it has become synonymous with psychic, but it actually means something far more specific.  Clairvoyance is literally “the ability to see things that aren’t physically there”.  Most clairvoyants receive message through symbols, from both the Dead and the Universe at large.  Objective Clairvoyants  (the rarest type) actually see things that aren’t physically there with their actual physical eyes–like spirits, for example.  Clairaudience is the ability to hear things that aren’t physical sounds–like the voices of the Dead, for example (and most commonly).  Claircognizance is being able to know things or foretell things without knowing how one “just knows”–this is the one that most closely resembles the modern media’s definition of the word psychic. Clairsentience is “clear feeling” or “clear sensing”; picking up on emotions left behind by past events, or the ability to sense people’s direct emotions.

Newsflash, y’all: I have all of those.  I am an objective clairvoyant–I’ve been “seeing dead people” like the little kid from The Sixth Sense since I was three years old.  That is every bit as terrifying as it may sound, but it can also be quite rewarding.  I am clairaudient; I frequently get “astral phone calls” from the Dead, Angels, and often whatever else is hanging around at a given time, whether I want them or not. Unfortunately, there’s no such thing as a psychic “do not call” list!  I am claircognizant, although this is one of those things that comes and goes as the Spirit wills it; it’s not something over which I have direct control (which can often be quite annoying, because sometimes you genuinely don’t want to know the stuff you suddenly just know, while at other times you wish you knew something, and the Universe is behaving like a Magic 8 Ball set to “no answer at this time”).  And I am clairsentient: I am often entirely too aware of emotions left behind in places, especially when they are negative ones, and this wreaks total havoc when dealing with the living, especially when your home is populated by numerous teenagers at any given time.

So, when you buy your Tarot from me, you are actually buying them from a “real, live psychic”.  One cat down; one to go….

Ready for an even bigger cat to be released from the proverbial bag? We’re talking lion-sized?

I’m also a Medium.  I’ve been living my life in the proverbial closet–or, in this case, the coffin–for twenty-two years.  It’s slowly killing me, as well as damaging the people that I do this to help. Yes, by people I mean “dead people”…..

I am not a trance medium.  This throws most people off completely, as that’s the only kind of mediumship which the popular media seems to be willing to show folks.  I am a shamanic medium, which means I literally step out of the way, and let someone else take over completely, to the point of voice changes, mannerism changes, handwriting changes, and everything else.  The intangible becomes tangible again–through me.  This is not a service that I perform on cue for the living–no, I will not bring your dearly departed grandmother ’round for tea.  This is something that I do to help “them” (my set group who has been with me over the past twenty years), as much as they do it to help me. I am not the Mishy Psychic Friends Network, nor am I the Psychic On Demand Channel. This is not something I do as some weird sort of “psychic performance art”. This is for me, and for them. It’s perfectly symbiotic; in no way, shape or form as glamorous as it may sound to some people, and not dangerous to any of the parties involved, because I know what I’m doing. (Which is my way of saying, as they do on TV shows like Jackass: “don’t try this at home, kids!”)

So, why tell you this now, if I’ve managed to keep it a well-guarded secret for twenty-two years?  Two reasons, and one of them is far more important than the other.  The first and most important reason is that continuing to keep this a secret is damaging not only me, but also my charges (the folks I let in), who I have sworn that I will protect and assist.  The second reason is that some of them happen to be artists, and they deserve credit for what they’ve done for me over the years: credit which I’m finally ready to unveil in my new endeavors with One Pagan Place. (They’ve been doing this through me for a rather long time; it’s time they finally got credit for what they can do!)

Keeping this a well-guarded secret has locked not only me, but also them, in a cage in which none of us deserve to be locked.  And it has begun to take its toll on my health–which also not only affects me, but also them.  For example, at least one of these folks–The Professor–is British, which extremely limits when and with whom he can “come out to play”, curtailing his growth in the afterlife, and making it very hard for him to step in and allow me to take much-needed breaks.  I often find myself cursing the times when I have to interact with “muggles” (for the Harry Potter-impaired, that means “non-magickally minded people”), and I feel profoundly guilty about the times when I feel that way.  That guilt is manifesting on my skin and in my bones.  It’s time for it to stop.

As I move towards a time in my life where I am contemplating doing more live readings, I feel it is important for my clients to realize that we might not be the only two people in the room, so to speak.  To do otherwise, in my opinion, would be unethical.

So, there you have it: my cage doors have been thrown wide open, and now you know the full truth of me.  If you’re going to judge me, go ahead, but please don’t feel the need to let me know you are. I’ve had plenty of that over the course of my life; I don’t need to hear more of it right now, and for the sake of my health, I beg your mercy (that particular silence is also golden!).  If this causes any of you to worry about me, please rest assured, there is no need to do so. I am absolutely certain that none of the parties with whom I time-share are demonic, or otherwise nefariously inclined. I’ve been dealing with them for twenty-two years, and I’m quite aware of precisely who and what they are. I am also very adept at shielding myself from anything that is out to do me harm.  The folks that I have sworn to protect and gift with my abilities (and who’ve likewise sworn to do the same things right back, when it comes to me) are purely gifts to me from God (as is this ability), and I honestly would not have made it to this point in my life without them.  And please don’t take this as an opportunity to throw “prove its” at me: I am not a trained pony, and this is not a dog and pony show.  Believe or disbelieve; that is your choice. My own personal path to freedom is mine. For all of you who have supported me in that freedom–living and dead–and who are coming now to continue or even just begin to support me in that freedom, there are not enough words to express my gratitude.

Thank you for allowing me to live in a much larger world….