We give honor to many Gods in the Pagan Way. It must be immediately realized that those many Gods are the Many Forms of the One God, the great force that lies behind all creation. The closest that philosophers have come to a definition of the One is “A state of Pure Being”. Not a force that is good, not a force that is bad, not a force that is dark or light, but an existence that simply IS.

Now this Oneness is not only nature, but it is the Supremo Power that transcends all of the Universe. So Providence, the bountiful one, creator of all things is the material universe, but also above that universe. As you will now appreciate, the One stands beyond the range of the human mind as it is the inmost self of all things and may only be perceived as in the mirror of the universe. Thus the knowledge of the One is only through symbols and laws It has created: symbols meaning existence or forms or glyph’s expressing forms, and the natural laws of manifested expressed as power, force, or relationships between the two.

The most apparent form of the One that we may understand is the Truth of polarity. Everything is dual; everything has two poles; everything has its pair of opposites. Opposites are identical in nature but different in degree. This great truth we express in the form of the One shown us in the form of the male/female aspect of polarity, the God and the Goddess. In terms of a creation theory, the One is both male and female, being all things. As creation comes about through the conjunction of the male and the female the One immediately may be represented by a second level consisting of male and female figures, the God and Goddess.

The God and Goddess are not mere symbols of the God, except as everything is symbolic. They are representatives in the physical universe of principles that are as near to the One that we may experience and still remain human.

These principles are personified during the solar year and have assumed many forms in man traditions. Different peoples have called the God and Goddess many names. All the names are the true name for it matters not what they are called.

Throughout history, the four season have symbolized mans journey through life. In the Spring the pregnant Goddess of natures emerges from the underworld when melting snow signals the bursting of the divine placenta. The infant God of the year is born at the Spring equinox, and after the delivery the Goddess again becomes a maiden. Beltane marks full adolescence and the engagement of the young God and Goddess as pollination begins. Midsummer marks their wedding feast: the years orgasm beginning on the longest day of the year. The embryo of the coming year develops around Lammas, August 1, with ripening fruit. The Autumnal equinox and the harvest moon, the brightest of the year, signal relaxation and releases the fruits fall. Halloween ushers the return of the dead and the descent into the underworld. At the Winter solstice, the longest night of the year, the Holy Infant thrusts from within the womb of the Goddess the seeds of the new year received from the God of the preceding year. He will be born at the next Vernal Equinox to become her lover once more.

We celebrate this yearly process with agricultural and Zodiacal festivals of the year.

The Goddess has three stages representing her, according to the time of the year, and the stage of the moon: The Virgin maiden corresponds to the wax mooning, the Bountiful mother corresponds to the full moon, and the Hag of death corresponds to the waning moon.

The God has two aspects corresponding to the sun: the Lord of Light corresponding to day and the Lord of Death and Resurrection corresponding to night.

As the balance o night and day alter through the year, so one of the other aspect of the God and Goddess become dominant.

The Universe is created and held together in being by the conjunction of these two aspects of the Creator and together with the Creator, they lie beyond creation.

Different but not separate from the God and Goddess are other powers that have god-like qualities. These are usually natural in nature and have over long periods of human name-tagging become as gods in out minds. They are aspects of the One and the Two. Some of these different types of gods are dwellers on other planes that we are able to contact, and in our ignorance call them gods. In a way they are god-like as far as humans are concerned, but they too are limited by the laws of the planes on which they live. It is our duty to attempt to understand these contacts and give them treatment according to themselves, not worship as gods.

Another all to common god is the one we create when we meet natural powers that are stronger than ourselves. Some of these, like the lighting and thunder gods of primitive peoples are easily understood, but the natural emissions of planets and stars and their effect upon our personality is a bit more subtle. We find that as the old religions began to disintegrate the natural more refined cosmic forces became gods also. t is error to believe that the effects of the solar rays as God. It is error to worship the moon, except where that veneration is directed to God himself through the marvels of his creation. Simply because we are awed by nature does not mean that it is to be worshiped.

A cosmic force without an astral form is not a god; and a god form ensouled without cosmic force is not a god either. When cosmic force of a pure type is embodied in an astral thought-form we have what is called an Artificial Elemental. In some faiths this is called a god and in others an archangel.

These thought-forms are creations of the group, race, or social action groups of men. They act over long periods of time in a specified direction, and the result of their rituals create, on the astral place, an embodied thought-form.

A god, in this case, then is an Artificial Elemental of a very powerful type, built up over long periods of time by successive generations whose minds were cast in the same mold. It is therefore a form of such that no evocator can hope to dominate it in the way he would an elemental of his own creation. He must yield himself to its influence and permit it to dominate him if it is to be evoked to visible manifestation. The operator himself is the channel of evocation. It is in his imagination that the image of both god and elemental builds itself up, and it is the corresponding aspect of his own nature which provides the ensouling force. In the case of an Elemental however, the whole of the force is derived subjectively; but in the case of a god, objective, racial, cosmic force passes through the corresponding aspect of the workers nature to ensoul the form. It is well to note that this sort of Elemental is capable of control of entire sections and indeed the more power that is poured into the Elemental the more control it has. Hence very powerful God Aspects last many thousands of years and their effects can be felt at their temple sites long after the ritual has ceased to be worked. Others, working long after the ending of particular faith can make contact with the deity and affect results even though thousand of years have passed.

It is to the advantage of the pagan to build personal temples where regular ritual is worked. We may draw from these sources power for ourself and others though we must know what we are doing and how. It is of the utmost importance that the modern Pagan fully understands the religious paths he pursues.

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