Desva ey’Luna

This grimoire is for the primary usage of the Serenwilde commune, to use as they see fit to dance in song, worship, praise and meditation, to seek all things through movement and song in gratitude and humble service to Mother Moon and the White Hart on high. I give this gift freely, and joyfully - So that wildelings may know the touch of Her grace through the primality of ritual with what has been inspired within.

2............................. Dedication
3............................. Table of Contents
4-5............................. Introduction and Instructional
6............................. Ritualism and the Moon
7............................. Pairing Rituals, Songs and Spells
7............................. Songs and Dances of Moon
8-9............ Waxing
10-11.......... Gibbous and Crescent Specific
12............................... Foreward
13…………. Footnotes

----- [INTRODUCTION] -----

The nature of the Moon is as vast as it is changing, shifting high above the cosmos as an eternal sign of light in darkness. In the deepest shadows where Her sister Night resides, so does She, but Moon brims with the promises of hope, renewal, healing and grace amongst the pure. She is a Spirit of faces, of lives not yet realized, and like Her mother, the Lady Lisaera, she holds the planes of wisdom within Her shining grasp. Through observations of the Moon Coven’s movements and their wondrous dances, we see the mortal expression of this Great Spirit within motion and sound; however secretive their customs appear. As a testament to the Spirit of Moon from a ritualistic perspective, this grimoire is dedicated to the expansion of Serenwilde’s knowledge of appropriate praises and spells. This will be a guide to invoking the minor gifts in which Moonchildren come to know beyond the common known teleportation to one childe to another, or to that of Her embrace in the Manifestation of Mother Moon.

But before the compositions of song, spell and dance are listed; there is an educational purpose within this grimoire to allow members of Serenwilde to properly conduct these newly discovered customs with those who may be unfamiliar with their format. There will be several instructional essays which delve into more detail concerning specifics of a historical nature, tracing back to some documents that the author, Arien Myeras, discovered in the temple library of the Silver Goddess. These documents have been selectively edited and translated from the ancient fae language and purposefully discussed with the Avatars of the Moon to confirm their authenticity. After years of research, it is presented to readers in its entirety as to prevent any knowledge from drifting further into obscurity.

To give the reader an idea of the general background concerning these texts we must return to the time of the Taint Wars, when the conflicts of the Basin were laid bare to all mortals. The cultural intensity of Serenwilde at that time was geared towards protection and, most of all, finding ways to purify anything that may come into contact with the Taint. There was, if one might imagine through all this strife, a manner of awakening within the forestall boughs - a time when all things rose in great success including the cultural adhesiveness of the wild inhabitants of the Serenwilde. While many of these things flourished openly, such as the power of the First Forest’s armies regardless of civil wars within organizations, it was ritualism that was kept the most occult. It was the most concealed of all cultural expressions, tying in with the protection and empowerment of the Great Spirits of Mother Moon and White Hart from Trickster Crow and Night. Whilst readers may take pleasure in examining specific rituals and customs according to the archaic movements of fae interacting with the Moon Spirit, another volume is likely to be committed to the White Hart at a later time.

The author, with the assistance of a lesser spirit in the likeness of a tigress, called Ajna, or by her full name Ajnash’ika [*] – Was able to uncover several visions of one of Moon’s most favoured servants, High Priestess Farella Lunseer composed and refined these ceremonies in the midst of war time, as well as images of the aftermath of a few battles in which she was known for in both tactical and intellectual prowess. Whilst this legendary figure was known for both cruelty and the taciturn nature of a warlord amidst the moonharts, the author has drawn conclusions through several of Farella’s essays concerning these rituals where she extrapolates the true reasons and historic value of what was interpreted in ages past. Whether we may know for certain these archaic creations ever made it within the repertoire of the Moon Coven is a whole other matter that is not covered within this grimoire’s primary focus. The mysterious connection of Ajnash’ika to the famed warrior bearing the fury of the Killing Moon in her grasp is only seen in glimpses of the material that has been translated.

[----INSTRUCTIONAL----]

The format of this grimoire is likely unusual, as it is the first of its kind where documents have been discovered in a manner and translated a bit at a time over the course of several years. Some fragments were in the process of translation organized for readability. Some of the documents may see in the overall format of grimoire shall include: Essays, illustrations by the author, transcriptions of ritual performances, incantations, songs, and poetry that can be altered into chant, and other various other methods of elocution. In order for full comprehension of the material to take place, one must begin with the essays preferably ‘Ritualism and the Moon,’ which goes over basic terms and theorems of the arcane nature of the Moon Coven and how this is utilized within a ceremonial setting. For further expansion of one’s knowledge as a reader, the glossary situated at the end of the grimoire expound more on finer details as the author delves into the complexity of the spiritualism of Farella Lunseer.

[----RITUALISM AND THE MOON----]

“Moon and Her many faces have never ceased to fascinate the outsiders, from Her place reigning over the Spirit of the Night, to Her subtle presence within the day. She is considered in my mind, the Greatest of all Spirits to come into Creation before the Hunter made the Great Stag who physically represents our sacred earth.  I have long pondered our customs as of the Coven. It is our crucial foresworn duty to seek that which what Ellindel Treeheart taught us long ago, to bring the spirits of the ethereal space to fulfill their duties and become our companions. She, who-was-the-healer, and gentle with our fae-melian[2] whilst creating our humble coven, had left most of our culture to the chance of those who came after her first teachings. We heal, we protect and we praise, but how it is that our arcane gifts work and how that in which we praise is most important and primary to our success - Whether it is enacted formally, or done within the Covens we form with those who may respect our triune Spirit but may not completely understand. It is ritualism that is secreted within the depths of our movements, the connection to the spiritual world, the ethereal of born of sacred earth and all the elements and the gifts we have been given have lead to this culmination of understanding. It is why we are called Moondancers as well as Wiccan. These prime rules of those of our faith are a balance of the will of Nature, just as the Druids of Glinshari walk, but in a direction that weaves a teaching that allows us to flourish with the fae and our Spirit Mother.

Ritualism is a devotional process that we hold high within the Coven, we seek to uncover our roots and connect us to both spiritual and the physical. And in this, with the rudimentary skills of Ellindel – We discovered very key facts to the ebb and flow of our Spirit Mother.  Each phase of the Moon has special meaning from the fae, as I have found when I have sought their council to discover how they are and why they are indeed so insistent to remain as blessed of Her light. One example of this can be noted in the phase of Waxing, where a trinity of a small coven can easily heal wounds at this time. This theory of phase separation predominates most rituals that I have written, which section out how some arcane positivity and resurgence can be brought to some use, if it be praise, blessing or curse. There will be of course, always have some overlap because of the nature of how the Moon works in Her mysteries – There is great opportunity for wiccans to appreciate and create at will under the guise of her light in general, but if one is working[*] in a more ceremonial setting I would recommend that one consult the table I have sketched here, depicting the overall cyclical maintenance of how witchcraft can be performed to the singular wiccan or a coven of a grander scale. It is very important to our lives as wiccans that we work in harmony with the working the Moon in our obscure gifts; to go against Her tides from the heavens would be unnatural to the sacred earth and its reaction on ourselves, commune members and enemies.

[With long quill marks, the author has translated the table in a precise, neat script]

Working Cycles of Mother Moon:

             New Moon | one full day

            Waxing Crescent  | seven full days

\\First Quarter\\one full day
   
    Waxing Gibbous| seven full days

            Full Moon | one full day
  
           Waning Gibbous  | seven full days

    \\Last Quarter\\ one full day
       
        Waning Crescent | seven full days

--We then return to the sub-cycle of the New Moon--

Anomalies of Nature:

\\Dark Moon\\

\\Lunar Eclipse\\

\\Penumbral\\

Beginning in the table, we have the New Moon that possesses an aura of positivity that brings power to the Wiccan. In this short time, the Moon’s love and flow of energy is new in this time to attune to the wiccan who seeks healing, who has a desire for a change that brings newness to themselves personally as well as communally.  The preferred rituals in this phase are those that draw things to those who are working to attain their goal. Consecration of objects sacred to the individual or coven can be cleansed in this phase, as well as any tools such as an athame, broom or your fae companions. Whilst this is the direction recommended for time of consecration and cleansing under the light of the New Moon for beginning practitioners, the Dark Moon phase, three days prior, can be used to pamper the energies of the wiccan and send these positive vibrations within your instruments. Though, the New Moon holds the most power when it concerns ritual cleansing.

The Waxing Crescent and Gibbous bear the arcane mysteries of attraction magic, where spells and rituals are centered on love, both inner and external for couples.  The most powerful spells, or workings for protection can be made within both specific waxing phases. They can be general or more specific depending on how one creates an atmosphere in your circle[4]. Though, one must be warned that there have been many cases where love spells have gone amuck in the past few years that I have heard of them being practiced, especially when it comes to desperate lovers or youthful fools. And it is usually known throughout Wiccan practices that whilst love spells may occur and appear to be successful, there is always a counter action for every reaction a Wiccan acts to create. Thus, those without this wisdom might be marked as less than reputable in their practice. Yet, in special cases, I have preformed and worked love spells directed towards things to bind people together positively through the circumstances where tragedy has left them destitute. Love in this case may not always mean lust, or perpetuated happiness between two persons; it may mean healing, safety and comfort. Love spells where there is unwilling energy between those that they may be directed to will cause hostile effects that are more devastating, be advised.

A Full Moon, whilst it comes every thirty-one days according to the earliest of timekeepers is likely the most curious of the phases for working in the arcane guise of a Wiccan in practice and duty. It is the dominating phase in which we perform and request prophesies from the spirit of Chuchip, and empower the font of the Great Spirit Hart as well as the Manifestation of Mother Moon. These are some of the many examples in which one is banishing issues or darkness from the midst of one’s environment for a purpose to reveal what may be hidden, or what has given cause to harm. With this moon’s rays, there is a great chance for influencing the unwanted to disappear from one’s personal life.  There is also the suggestion to most traditional practioners that the Full Moon can set positive energy in motion, tearing down walls for the healing of the self and others to make paths more effective and easier to maneuver. This phase may also have great power for protection, as we often see that the Hart desires in this phase to safeguard the Verasavir Valley and to deliver them into safety. Divination by spirits or the self is extremely effective within the light.  I often see the Druids take advantage to cast their runes within their groves, to gaze with their shaman’s eyes through the flames to discover the mysteries of the physical and spiritual status of the commune. We as Wiccans may do so as well, through the great trance of our dances, and our workings in Astrology. Use these opportunities in the rarity of the phase for ceremonies, or rituals that require great power and a gathering of energy. War-time frequently gathers the rage of the Coven together to slay the unworthy and the tainted, this working while well-known is different based upon the phases which it can be performed.

The waning phases of Gibbous and Crescent are known in the coven as the phases of the Mother, Selene.  These two seven-day periods are very popular with those that align themselves with Ellindel’s healing practices. Due to that the Moon’s light is attuned to being more receptive to curing ailments, relieving negative emotions and bad habits. One can also cleanse instruments and other objects of negativity in these phases, whilst keeping in mind that the void within them would need to be replaced with good, flowing energy shortly after the void was made. These phases are the last of those we find are most common within the heavenly body of the Moon, bear in mind that the practiced Wiccan values these as the core of when workings are most effective.

The anomalies that occur in nature are those that the Coven as a whole may have varying opinion on, as does the Coven of the Night prior to their descent into the manipulation of the spiritual energy of Night for wickedness. One of the first occurring that is often recognized as the Dark Moon, or the Void of Course, a small, minor phase which happens three days prior to the New Moon. The phase, while obscuring the Moon completely from the view of mortal eyes rarely has any arcane workings done within it, as astronomers of the Basin do not recognize it as an astrological phase. This is a time when the Wiccan can focus on the self, to take a leisurely time to replenish ones energy. From deep meditations to vision quests, one can perform, as little or as much depending on what one feels is correct. In my standing opinion, the Dark Moon has the opportunity to be thwarted by the spirit of the Night if given a chance, but it is rare that the Night Coven understands how the energies of the Dark Moon are transferred to the sacred earth of the Basin. The nearly once in a lifetime opportunity of a lunar eclipse occurs when the moon passes into the Basin’s shadow, when all things are encompassed in moonlight and the Basin’s energy that aligns with the astral planes. While only lasting a few hours, it is usual that the Coven has planned a ritual working in advance, dedicated to the Goddess of Wisdom. It is necessary to remember with the lunar eclipse than one must account for the shadow of the Basin as it covers the Moon. Whilst this trait is not a factor of Mother Night’s design, it is what occurs within nature and has yet to been claimed by either Spirit as their specific machination. The Penumbral is a subtle eclipse which is hard to spot even by the telescope, while it has no relation to the secret ritual of the Night Coven’s ‘Penumbra,’ it is not a time for casting or working of any kind due to the distorted appearance of Mother Moon. It is merely a time for thankfulness, gratitude and praise of the Goddess of Wisdom.

[The next few lines bear interesting runic symbols, which have been translated side-by-side for a clearer view of the table below in the same neat script. Illustrations of progressive colours of moons from sapphire-white to the depths of crimson and burnt orange hang above the top of the table, each sketched in such a way that show the phases of the moon interchanging. Whilst the bluer hues of the other progression of the moon end with an azure hue ringed with silver tint that record the daily changes of a moon during the fall of night.]

…it is throughout my time as High Priestess that I have seen the Moon’s colours change frequently. The Blue Moon, has been a mystery to me for several years. Unknowing how to proceed in practice, I spoke to my companion who gave me a sign that it was to be the Crone’s Moon, always blooming wide in the month of Klangiary. The Druids of the Hartstone also call it the Moon of the Crone, even in my vision I understood that it may perhaps be correct to my delight. I have always sensed it was a time when I could speak to the Goddess of Wisdom and Her daughter with greater clarity, as if I could see all before me without the possibility of the shadows of darkness entering into my midst. I have performed workings within the Blue Moon and found the pulse of life to be at my fingertips, the Nature world echoing in exultation that it is understood. This moon of blue, occurring yearly and perhaps not all together is a sign of evolution, of change. When one performs rituals within the month of Klangiary, keep in thought that its nature is volatile enough for workings to be either a great success of have a high chance of failure.  As my inquiries furthered with the Druids, my time spent with them invaluable and priceless they knew the moon which I had called the ‘Red Tide’ moon, to be the Moon of Blood, on the eve of the end of the autumnal season in the month of Shanthin. For long I have studied its nature and rays upon the Basin, even prior to my own thoughts of the Moon of Crone. This Moon of Blood is most sacred to those of the Hartstone, whose worship of the Great Spirit of the White Hart is known throughout Serynwodenhillirim. Wiccans take the time, now that I have instructed them, to combine with the Druids in worship of the White Hart giving more thanks for bounties, the hunt and the hunted, and the gifts of the natural world. Blood offerings and sacrifices are known to be prevalent with Druids, offering corpses on their Broken Stone to increase the power and resilience of the White Hart to protect against the malign spirits of Glomdoring. In older practices, I have heard whispers of mortal sacrifices of enemies being the greatest way to praise within a ritual of the time of the Moon of Blood, many still practice such things today.

[----PAIRING RITUALS, SONGS AND SPELLS----]

Over the course of my compositions, as well as those that document copious rituals I have performed amongst the Coven, there is a method to how those of the Moon Coven conduct their workings. In my previous publication to the Moon Coven, ‘Ritualism and the Moon,’ this work in particular was laying the building blocks and structure of what is already known, and yet perhaps not familiar to those who begin in the Coven as a Seeker. This particular treatise is more intermediate, as we delve into some of the main aspects outside of the rhythm of the phases of the Moon, which amplify or increase the effectiveness of your working.

The Night Coven in comparison, claims superiority through a lack of most rituals, claiming that the style of the Moon Coven not only was psychologically unstable for the arcane energies to work amongst mortals, but many of our rituals honoring various epithets we are thankful for are needless as well as absurd.  To my fortunate and experienced opinion, each ritual has a purpose, if there is need we provide the energy for it, if not, then we continue and carry on in praise of Mother Moon. As daughters and sons of the Moon, we are as the ebb and flow of the tides She commands, our emotions changeable and unpredictable to our enemies and perhaps even to ourselves. This is not a psychological disadvantage, to be in tune with our emotions and the passions of our hearts, were it not for these things within our lives the understanding of Nature’s changing and untainted will would be misaligned to its newly evolved status, the unstudied ‘Wyrd.’ Our purposes are good intentioned, in that to see that Nature is to remain untouched and without soiling, and while our lives are filled with ritual, it is not to drain the soul, but to enrich it even more.  And that is what the Moon’s healing and nurturing touch intends. It is not a mindless drone queen of a hive of collective mindless individuals; we hold our emotions up whilst seeing with the clarity of wisdom, temperance and passion. Whether this is done in ritual or no, it is likely to remain misunderstood.

To master one’s self within the art of arcane ritual is a delicate process, it takes what most people lack the patience for – And that is time. But, one can merely speed up the process if one knows what to look and observe for, when creating a working based upon another’s own written or spoken opuses. It is –preferred- that you may write your own, for reasons being, that what comes from the soul and the mind of an individual practicing Wicca translates into the sincerity and desires of the person in need. While there is freedom within the pool of creation, for the practicing Wiccan, there are certain rules that must be abided, as I have listed them here according to my practice:

The body is a temple where the Moon rises within the heart.  Cleanse the body, and dress appropriately. Adorn your body as if it were a masterpiece to the majesty of Her grace and light. Treat yourself well, and others even better, to gather good energy without attending a ritual of your making.

Always open the circle with or without a coven, for the safety of one’s self and the wayward spirits of the Basin, lest you attract demonic, inbred tainted spirits which have begun to appear of late.

Know your elements and colours, know the plantlife, the meaning of the shifting of winds, the rustling of leaves, the voices of the wolves and the creatures of the woodland realm. This is key to your symbolic understanding, as well as spellcraft and ritualism repitoire.

Songs are usually done in celebration, praise or lament. One can pair these with similar abiding rituals to either open the circle for working, or close it. Dances are usually paired with songs, but as for specifics the celebratory and joy of praise, are usually where more physical motion is gazed upon with favour.

Spells are usually done in the middling section of a ritual, these are the meat of what a ritual can be. But they can also be singular.

Curses gather negative energy around the Serenwilde. If one does indeed cast a curse, the next working should involve removing the negative energy and replacing it with good will. Depending upon the weight and strength of the curse, and those involved or the intended victim – It is important that the cleansing should be done immediately.

Rhyming couplets are found favorable for spell-work, in groups of threes, as it is a sacred number. However, one can deviate on this rule when the spell requires more than one person present. There must be some sort of symmetry present in the words spoken to attract the attention and unleash the necessary energies.

The tone of one’s voice is key to the environment and interpretation of your spell. Be mindful of the expression of emotion, and use wisdom always. Experiment and study always, as things change frequently.

Blood magic in rituals is solely used for gathering healing, fertility and harvest rituals. Sacrificial blood magic is tended to by those of the White Hart, and is usually more sacred to them then the Coven. Death, while the concept is favorable to that of the Crone must be used sparingly and with great care in blessings and directive curses.

Liquid brews of any sort should be experimented thoroughly before endowing or attaching it to a ritual chant or spell-work. As would that of talismans, and other ingredients that hold symbolic meaning, interpretation of the spirits is important as well as your own.

To call upon the Goddess of Wisdom to aid Her daughter Moon is to not be frequent, but on the occasions when it is absolutely required. In the event of such a thing occurring, rituals must be prepared in advance according to the whim of the Silver Lady.

With these studies and rules, one may never master them when it comes to the ritualistic nature of what the Coven does as a whole, or what one does individually. There will be many mistakes, many faulty spells, missteps and impatience leading to folly – But one must remember that while one strives for perfection, no matter where we may be at in our skill level that the Great Spirit Moon appreciates all that we do for Her and the advancement of Nature itself.
 

WAXING [10]

[On Positive Energy Attraction - Group]

Possible settings: Spring, Summer

/This is preferably after opening a circle [see ‘Individual Positive Energy Attraction’] on the waxing Moon.

/Supplies include the pearl chalice filled with Moon Falls water and blessed light.

/Bless the area with light, fill the chalice and stand upon the precipice of Moon Falls.

Coven Leader: Let us join hands.

/All join hands.

Coven Leader: The Maiden bespeaks of goodness, casting away all doubt and shadow with her tender, youthful love. She, the healer of the animals, reflection of the budding bluebell, the unknowing wisdom from the birth of a child blossoms and grows into the beauty of the fresh Moon, the keen, curious Moon.

Response: We seek her happiness, the endless bliss of the energy of children, unbridled and free, gather it to us, gather it to us.

Coven Leader: Maiden, wild and untamed, your people serve to heal the Forests, the sick and weary laden, with grief, or those that are enshrouded in the malicious shadows of the Night. Though we know that your gifts touch us always, bestow upon us the warmth of your healing kiss, casting away any darkness that we may have gathered upon our journeys through our lives.

Response: Bless us to walk with your light and joy in the dark places.

Coven Leader: As Ellindel has uttered unto the descendants of my House, who uttered unto me (Farella), 'The Moon lives and breathes within the hearts of the ever-seeing, She is the end, the beginning and the cross-paths of the in between times. As She defends us against the unjust, protecting us against the energy of the wicked, so shall we do so for those who deserve the mercy of Her touch.'

Response: We shall cast off the wickedness of the gloom, O, Mother Moon. For we have protected our family, and our lands, bestow upon us positivity to continue in our paths.

Coven Leader: Reach, with all of your might, as the Old People do to our Blessed Mother. Bask within Her gentle embrace, and recieve Her love for you.

/A moment of silence passes as the Coven Leader turns their eyes to the heavens, allowing the Moonlight to shine of their face. The gathering follow by example./

/Coven leader leads in a dance following the direction of Waxing, sprinkling water from the chalice in annointing.

Coven Leader: As the Spring/Summer rain cleanse the earth so shall the waters that Moon churns with Her changing gleams. Feel all burdens lift from your soul, feel the Maiden wash away the heaviness of life's woes.

/The Coven leader then bathes of the face of their coven in the waters of the chalice, tracing the triple-mark upon their brow. After this is completed, a song can be song, or a blessing, like what is scribed below./

Coven Leader: Blessed be your lighted path.

Response: Blessed by from whence light shines.

[On Positive Attraction - Individual]

This section on positive energy attraction for the individual is narrated by Farella Lunseer herself, who recorded her own version of this ritual for the use of her descendants and likenesses. The author has done her best with the translation of High Elfen and Fae linguistics.

/Before opening the circle, one must cleanse the flesh and fast for one day save for the waters of the Moonfalls. On the rising of the Night, as most workings are performed hence, you must light dried sage and rosemary and waft of the air to prepare the earth for the arrival of your circle.

/Call your circle. My way of doing this is simple, as it is a song. This is one of my own:

The circle is opening, opening, opening,
The circle I open from light that shines,
The circle is growing, growing, growing,
The circle I open in praises of Moon's might

/Draw your circle with moonfire or a shard of moonstone always in the direction of the Moon's waxing or waning, if the case is neither trace over once, starting from the right. After this verse, step into the centre of the circle, and bless the area with light.

Mother bless the reflection of your child
Within this place, keep me tonight
Safe from harm in the arms of whom
Knows the earth's ever-changing bloom

/Now the circle is open, and you may continue.

/If you are versed in hexes, follow thusly: Draw upon the throat, feet and palms. Use your curses, but draw them right-side down, so that they are inversions[*] of the curses of those that you use against the wicked. In most cases, the symbol of stupidity, confusion and recklessness are my choice of defensive inversions for they are often thought of as what leads us down the path to negative energy gathering.

Drawing upon your throat, one utters:

My voice I offer unto thee, to guide it where light wills

The feet:

As I strive through the dark, protect the path beneath

The palms:

May the touch of Ellindel, Your child, grace my conjuring

/Adversely, if you are a healer, radiate of vitality.

/Bless the area with light, and dance in the direction of the waxing Moon until all the world is blurred, save for the moonbeams. The inverted hexes or aura shall rise, and draw away from you as you collapse in the centre of your circle. In these moments, the energy drawn from the dance shall strike away the negativity of your previous workings. You may fall into a trance, if not, continue with a song.

There was a sweet child, a maiden fair
Beyond the sparkling seas,
Who lived within the forests high,
Below the tall moonhart trees!

Ellindel, she saw the healing way
To keep the darkness away from fae
Her eyes they shone as glittering jewels
Against our Mother’s pearly mantle!

Child Tree-heart formed the Twins[*],
Ah! How pure and magnificent waters poured,
To the thirst of failing lives,
Where souls welled upward hale anew!

Elfenehoala’s children wept with joy,
As the spirits danced within their hearts,
With wings they flew in their happiness,
Cloaked in silver and blue, silver and blue!

Awash with Moon’s praise, Ellindel saw the glory!
She fell to bended knee and sung the first song,
‘Mother Moon, my path be lit[*] in your ways forever,
Dispel away what shadow lies, with you I will not sever!’

GIBBOUS SPECIFIC:

[A Transcription Segment from the Teachings of Farella Lunseer by Luthien Lunseer, translated by the author]

The following has been recorded by Farella’s daughter Luthien who wished, in spite of all things to understand why her Mother did not believe a love conjuration to be a worthy risk. This interaction, happened when Farella was sitting within the gardens of the Tower of Moon teaching many disciples as her daughter was one of them.

Farella Lunseer says,“We have often discussed the nature of the Waxing Gibbous and the phase of waxing in general to be unreliable for that of love spells. What do you believe of these things?”

The small voice of a child of Starleaf, “It is to my belief that they should be used to some degree, these spells.”

A round of murmurs were uttered, and finally a cousin of the Lunseer, a Treeheart spoke, “What do you mean, Seeker of our Mother? To what extent do you see this to be a probable solution for those who are lacking in love?”

The Starleaf replied, “It is because there are many hearts who do not know or understand the touch of love. All should know of it, and would have been better for one to comprehend and savor such, at least for a time.”

It was upon this that the High Priestess of Moon lifted her hand.

Farella Lunseer says, “You are true in your words, disciple of mine. But have you not considered the consequences of forced love? The life of a Wiccan should be peppered with the morals of goodness and truth. To be dishonest within one’s heart is to not be who you truly should be, child. And while, I do not fault you for wishing love upon all - As kind as it is, we simply cannot allow the arcane array of energy to twist and warp the mind without a purpose. The judgment of Mother Moon against those who are faulted for wickedness, without mercy and little regard for the precious energy of the life within is merely one of these things. And it is why I refrain from forcing the heart to concede to a spell.”

The Starleaf nodded agreeably, and said no more as the Priestess continued reverently.

Farella Lunseer says, “Love comes with time, not of the instance immediate in the mortal realm upon which we dwell and serve its heavens and illuminated spirit, our graceful Moon. If we must wish for love, we would simply recall Ellindel’s own song to open the heart in times of need and grief. Who does know of it?”

Celenbor of Glinshari[*], hearthmate of Farella stood and recited:

’A river falls through the moonlight,
Speaking through the babbling brooks and hollows,
Where dappled forest canopy falls to conceal my beloved
Along the silver-leaves he thrives,
To love in tending elders, tending vines

Glinshari, the river calls! Glinshari, the flame doth roar!

And yet, silence rains upon my lips,
How sad the sigh of wind, as I observe with fallow heart
Where upon the meekest harvest of courage I mustered
To one day walk to you within the shadowed grove

How bright his blue-flame, how wild his eyes verdant,
As the Mother’s face waned to tender light,
Revealing through the whispering of the lady-river
‘I am of brave tides, to heal, to tend to the hearts own signs’

Glinshari, I cried and knew, Glinshari - My beloved, I now see true[*]!

The High Priestess who was pleased at this revelation of her students, completed the lesson, saying very little on the subject spells of love for years to come.

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[A healing ritual dedicated to the Aspect of the Mother - Group]

The following is another narration by Farella Lunseer concerning the healing properties of the Waxing and Waning Gibbous. Dedicated to the Aspect of the Mother, the ritual is fairly incomplete due to blots and decaying vellum in which it was kept for being preserved and transferred by the author using bookbinding techniques that are familiar with those of that handle ancient documents.

Possible Settings: et. all

/Materials within the ritual include a properly cleansed athame[*] and charcoal.

/Bless, cleanse and open your circle.

Coven Leader: Let us all join hands.

[Those of attendance join hands]

Coven Leader: Mother of the found, of the seeking and of the lost, you have always healed with unreserved love that is as boundless as time and existence itself. We come to you as your children come, wary of the world and engrossing mass of civilization threatening to overtake our homes, our lands. We come with broken hearts, weary minds and the sore limbs of the wayfarer, and the rivers of tears found within the silent voice of the suffering who cannot speak.

Response: O Mother Moon, lift us up and renew those who have lost their hope for the world.

Coven Leader: Savior from shadow, we pray for the poor, the sickened by the taint and that which has grown foul by the touch of the Wyrd. Heal their minds, relieve them of the torturous burden they do not understand that they carry upon their shoulders.

Response: O Mother Moon, give them the courage to open their eyes and hearts.

Coven Leader: Shine your light upon the world, and through us, and those that we name upon our hearts, or that which we speak on our lips.

/Pause for a time of reflection and meditation as names or words are spoken.

Coven Leader: Offering these prayers of healing, we place all upon you knowing that your loving guidance shall show us the way.

Coven Leader: Blessed be your lighted path.

Response: Blessed by from whence light shines.

/The Coven Leader will now touch charcoal to the lips, symbolizing the cleansing of the soul against the suffering and wickedness of the world.

[FOREWARD]

After taking many tireless years of dedication, the Desva y’Luna, or the “Dances of Moon,” translated by the author is relatively complete. The missing sections concerning the Waning Moon have yet to be found, and likely will be discovered with more time upon or within the notes of Farella’s daughter Luthien, who in her own right according to her journals became the High Wisdom for sometime after the great wars in which her mother participated in. Over the course of translating this text for the audiences of the Serenwilde and of the Basin of Life, the author wishes to express that this text is merely the beginning, the key to opening and unlocking the lost lore of Serenwilde and its true history.

Names have been discovered, history and interpretations of texts will now question the sanctity of whether or not Farella Lunseeer was as cruel as she is depicted with the reveal of one of her lessons concerning the nature of love. The names of the line of Glinshari are revealed as if within the text by common knowledge, as well as the relation of the Lunseer to those of the Treeheart lineage. The origins of the blessings of the Coven, their songs and the songs of the Serenwilde open up to us and historians within this grimoire upon the mention of the Plight of Ellindel, and even alluding to some of the songs and poetry used and modified to what it is today for convincing the wayward villages of the Basin.

While this grimoire is only a foretaste of what is to come as the author continues to uncover the lost lineage and history of the Serenwilde, it is with hope that this shall encourage others within the community to rise up and seek that which is hidden and illuminate it with all haste. In engaging in such scholarly works, it is the goal of the author to continue in the exploration and study of the Desva y’Luna and its variants that have been lost for centuries to the ravages of war and times of desperation.

FOOTNOTES:

[AJNASH’IKA pg. 2] The spirit guardian of Farella Lunseer, who has taken the form of a tigress.

[‘A RIVER FALLS IN MOONLIGHT…’ pg. 1] A song supposedly written by Ellindel Treeheart concerning to gather her heart’s courage to realise her feelings for her hearth mate, Glinshari.

[CELENBOR OF GLINSHARI pg. 13] The hearthmate, or husband of Farella Lunseer whose tale still remains without proper translation by the author.

[FAE-MELIAN pg.2] Friends of the fae, fae guardians and protectors.

[INVERSIONS, pg. 11, pg. 13 Inversions of hexes or curses give defensive effects to a working, and strengthen the Wiccan’s connection to the flow of one’s natural abilities. Magical ink or unicorn blood has been of use in times when there is great desperation among the witches of the North and South Forests in the war over the Ethereal Realm. Though incantations of hexes said aloud are powerful enough alone, in incantation, hexes are only used as symbols. Or in combinations of certain symbols, where upon a recipe for a silent curse is to be known.

[WORKING pg. 6-10] A conjuration, a work of a Wiccan.

[LUTHIEN LUNSEER pg.13-14] The daughter and follower of her mother Farella Lunseer, who was a scholar in her own right and had her own teachings and translations of her mother’s work and tenets in the Coven of the Moon. To the author’s knowledge most of these works were destroyed in the great purge of hostility after the war involving New Celest.

[MY PATH BE LIT pg. 11] The original blessing of the Moondancers, which derived - The author believes, from this particular translation of ‘The Plight of Ellindel,’ written by Farella’s daughter, Luthien Lunseer.

[TWINS pg. 11] The twin springs of Ellindel’s creation one located in Caiohme Dell and the other in Wydyr Glade where Rhianna Shee-Slaugh dwells.